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VOL. XLVI
VEDIC HYMNS
TRANSLATED BY
HERMANN OLDENBERG
Part II
HYMNS TO AGNI (MANDALAS I-V)
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CONTENTS.
PACK
INTRODUCTION xi
HYMNS, TRANSLATION AND NOTLS : —
Ma;i</ala 1, i . . . . . . i
12 .6
1 3 Apn Hymn 8
26 13
27 16
31 22
36 ....... 31
44 37
45 42
58 - 45
59 49
60 . .... 52
65 54
66 57
67 61
68 .. ... 64
69 67
70 70
7" 74
72 82
73 88
74 9*
75 95
76 . . 96
77 ioo
78 102
79 103
94 108
VIII CONTENTS.
Manila I, 95 . . .
PAGP
. 114
96 ...
. 119
97 ...
. 125
98 ...
. , 127
99 ...
. 128
127 ...
. 129
128 ...
. 137
MI * '
. 147
142 A pi! Hymn .
• "53
M3
. 157
. 1 60
US ...
. . . . 164*
146 ...
. . . . 167
147 ...
. 170
148 ...
• '73
149 ...
. . . . 176
150 f •
. . . . 178
188 Apr! Hymn .
. 179
189
. 181
II, i . . .
. 1 86
2 ...
193
3 Apr! Hymn .
o . 198
4 ...
. 202
. 206
6 ...
. 209
7 ...
. 211
a ...
. 2I«i
IO
. 217
in, i ...
. 228
4 Aprf Hymn .
. . . . 236
6 ...
. 244
7 ...
. . . . 248
8 ...
. 252
9 ...
- 256
CONTENTS. IX
Mam/ala III, 10
PAck
. 21)0
ii ....
. 26l
12 To Indra-Agni
. 263
'3
. 266
14 ....
. 268
15 ...
. ' . .271
16
• 273
17 . / .
. . . 275
18
. 277
19 ....
. 279
20 ....
. 28l
21 ....
. 283
22 ....
. . . 285
23 ....
. 287
24 ....
. 289
26 ....
*yl
. 292
27 ....
. 296
28 ....
. 300
29 ....
. 302
IV, i . . . .
. 307
2 ....
• 316
3 ....
- • 325
4 ....
• 33*
5 ....
• 335
6 ....
. 340
7 ....
• 343
8 ....
• • • 346
9 ....
:f • 348
10
• 350
ii ....
• 352
12 ....
• 354
I3 ....
• 356
14 ....
... -358
I* . . .
V, i ....
• 363
2 ....
. 366
3 ...
• 371
4 ....
• 376
CONTENTS.
MCF
MajfdaJa V, 5 Apit Hymn
. 3*7
6 ...
. 379
7 ...
. . . . 38a
a ...
. 3«5
9 ...
• • • • 3»7
. 48Q
ii ...
. 391
13
- 395
14 ...
- 397
15 ..-
399
16
. • • 401
17 ...
• 403
18
- 405
19 ...
. 407
20 ...
. 410
21 ...
. 4"
24
. 415
25 ...
. . . . 4i6
]6
. 4i8
27 ...
. 430
28 ...
•' 433
APPENDICES : —
I, Index of Words 427
II. List of the more important Passages quoted in tne
Notes .487
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East . . 497
INTRODUCTION.
IN preparing this volume, which contains the greater
part of the Agni hymns of the Rig-veda, namely, those of
the Ma/H/alas I-V, the translator enjoyed the high ad-
vantage of Professor Max' M tiller's assistance, in the way
stated in the Introduction to the first volume of Vedic
Hymns, Sacred Books of the East, vol. xxxii, p. xxvii.
H. O.
KIEL:
November, 1895.
VEDIC HYMNS.
MAA^ALA I, HYMN 1.
ASH7AKA I, ADHYAYA 1, VARGA 1-2.
i *. I magnify 2 Agni, the Purohita, the divine
ministrant of the sacrifice, the Hotri priest, tlie
greatest bestower of treasures.
2. Agni, worthy to be magnified by the ancient
7?zshis and by the present ones — may he conduct
the gods hither.
3. May one obtain through Agni wealth and wel-
fare day by day, which may bring glory and high
bliss of valiant offspring.
4. Agni, whatever sacrifice anu worship * thou
encompassest on every side, that indeed goes to
the gods.
5. May Agni the thougluUu Hot/'/, he who is
true and most splendidly renowned, may the god
come hither with the gods.
6. Whatever good thou wilt do to thy worshipper,
O Agni, that (work) verily is thine, O Ahgiras.
7. Thee, O Agni, we approach day by day, O
(god) who shinest in the darkness * ; with our prayer,
bringing adoration to thee —
8. Who art the king of all worship, the guardian of
/?zta, the shining one, increasing in thy own house.
9. Thus, O Agni, be easy' of access to us, as a
father is to his son. Stay with us for our happiness.
VEDIC HYMNS.
NOTES.
The hymn is ascribed to Madhu&Wandas Vauv^mitra,
and may possibly belong to an author of the Vijvdmitra
family. See my Prolegomena, p. 261. Metre, Gdyatri.
The hymn has been translated and commented upon by
M.M., Physical Religion, pp. 170-173.
Verse i = TS. IV, 3, 13, 3 ; MS. IV, 10, 5. Verse 3 =
TS. Ill, i, 11, i ; IV/3, 13/5 J MS. IV, 10, 4 (IV, 14/16).
Verse 4 = TS. IV, i, u, i ; MS. IV, 10, 3. Verse 7 = SV.
I, 14. Verses 7-9 = VS, III, 22-24; TS. I, 5, 6, 2; MS.
I> 5, 3-
Verse 1.
Note 1. This verse being the first verse of the Rig-veda as
we now possess it, seems already to have occupied the same
position in the time of the author of the hymns X, 20-26.
For, after a short benediction, the opening words of this
collection of hymns are also agni'm i/e, * I magnify Agni/
Comp. my Prolegomena, p. 231.
Note 2. The verb which I translate by ' magnify ' — being
well ^ware that it is impossible to do full justice to its
meaning by such a translation — is id. There seems to me
no doubt that this verb is etymologically connected with
the substantives feh, ' food/ id, ida, frd (not with the root y*g
of which Brugmann, Indogermanische Forschungen I, 171,
thinks). We need not ask here whether the connection
between \d and (sh is effected by a ' Wurzeldeterminativ '
(root-determinative) d — in this case we should have here \d
for izhd, comp. nfc/a for nizhda, pid for pizhd, &c. ; see
Brugmann's Grundriss, vol. i, § 591 — or whether \d is a
reduplicated present of id (of the type described by Brug-
mann, qruudriss, Vol ii, p. 854 ; comp. frte, &c.). The
original meaning of ide at all events seems to be ' I give
sap or nourishment/ Now in the Vedic poetry and ritual,
the idea of sap or nourishment is especially connected with
the different products coming from the cow, milk and
MAJVDALA I, HYMN I. 3
butter. The footsteps of the goddess Ida drip with butter.
The words * agnim fate ' seem to me, consequently, originally
to convey the idea of celebrating Agni by pouring sacrificial
butter into the fire. There is a number of passages in the
Rig-veda which, in my opinion, show clear traces of this
original meaning of the verb. Thus we read X, 53, 2.
ya^amahai ya^iyan hanta dev£n iVamahai i'dyan 4^yena»
* let us sacrifice (ya^) to the gods to whom sacrifice is due :
let us magnify (\d) with butter those to whom magnifying
is due.' V, 14, 3. tarn hi j-a^vanta^ T/ate sruM devam
ghr/ta^uta agnfm havyaya vo///ave, 'for all people magnify
this god Agni with the butter-dripping sacrificial spoon,
that he may carry the sacrificial food.1 V, 28, i. devSn
i/dna havfsha ghr/t££i, ' magnifying the gods with sacrificial
food, (the spoon) filled with butter.' Comp. also I, 84, 18 ;
VI, 70, 4; VIII, 74, 6; X, 118, 3. Then, by a gradual
development, we find the verb \d or the noun i/enya
connected with such instrumentals as gird' or girbhi^, ' to
magnify by songs/ or stomai/i 'by praises/ namasa 'by
adoration/ a^d the like. The Rig-vedic texts, however,
show us very clearly that even in such phrases the
original meaning of id was not quite forgotten. For the
word is not used indifferently of any praise offered to
any god whatever. No god of the Vedic Pantheon is
praised so frequently and so highly by the poets of the
Rig-veda as Indra. Yet, with very few exceptions, the
word \d is avoided in connection with this god. The whole
ninth Ma;/<Vala contains nothing but praises of Soma Pava-
mana. Yet the word \d occurs, in the whole of this Ma;wfola,
in two passages only (/;, 3 ; 66, i) of which one is contained
in an Apri verse transferring artificially to Soma such
qualifications as belong originally to Agni. On the other
hand, in the invocations addressed to Agni, this verb and its
derivatives are most frequently used. We may conclude
that the idea of celebration, as conveyed by these words,
had a connotation which qualified them for the employ-
merit with regard to Agni, the god nourished by offerings
of butter, much better than for being addressed to Indra,
the drinker of the Soma juice, or to the god Soma himself.
E 2
VEDIC HYMNS.
Last comes, I believe, the meaning of \d as contained in
a very small number of passages such as VII, 91, 2. fndra-
v&yu sustutf^ v&m iy£n£ m&r<sfikdm i//e suvitam £a navyam,
' Indra and Vdyu ! Our beautiful praise, approaching you,
asks you for mercy and for new welfare.' Here the construc-
tion of id is such as if in English the phrase, ' men magnify
the gods for obtaining mercy,' could be expressed in the
words { men magnify the gods mercy.1
I conclude by quoting the more important recent litera-
ture referring to \d\ Prof. Max Miiller's note on V, 60, i
(S. B. E. vol. xxxii, p. 354); Physical Religion, p. 170;
Bezzenberger, Nachrichten von dcr Gottinger Gesellsch. d.
Wissensch. 1878, p. 264; Bechtcl, Bezzenbcrger's Beitrage,
X, 286 ; Bartholomae, ibid. XII, 91; Arische Forschungen,
II, 78; Indogermanische Forschungen, III, 28, note i;
Brugmann, Indogermanische Forschungen, I, 171 ; K. F.
Johansson, Indogermanische Forschungen, II, 47. Comp.
also Bartholomae, Arische Forschungen, I, 21 ; III, 52, and
Joh. Schmidt, Kuhn's Zeitschrift, XXXII, 389.
Verse 4.
Note 1. ' Worship ' is a very inadequate translation of
adhvara, which is nearly a synonym of ya^wa, by the side
of which it frequently stands. Possibly in thq designation
of the sacrifice as ya^wa the stress was laid on the ele-
ment of prayer, praises, and adoration ; in the designation as
adhvara on the actual work which was chiefly done by the
Adhvaryu. — Prof. Max Miillcr writes: ' I accept the native
explanation a-dhvara, without a flaw, perfect, whole, holy.
Adhvara is generally an opus operatum ; hence adhvaryu,
the operating priest/ Comp. Physical Religion, p. 171.
Bury's derivation of adhvara from madhu (mdhu-ara,
Bezzenberger's Beitrage, VII, 339) is much more ingenious
than convincing.
Verse 7.
Note 1. I have translated doshdvastar as a vocative
which, as is rendered very probable by the accent, was
also the opinion of the diaskeuasts of the Sawhita text.
MAJVDALA I, HYMN T.
The author of the sacrificial formula which is given
in A^val. ^Sraut. Ill, 12, 4 and 5ankh. Grthy. V, 5, 4,
evidently understood the word in the same way; there
Agni is invoked as doshdvastar and as pratarvastar, as
shining in the darkness of evening and as shining in the
morning. That this may indeed be the true meaning of
the word is shown by Rig-veda III, 49, 4, where Indra
is called kshaparn vasta, 'the illuminator of the nights'
(kshapSim is gen. plur., not as Bartholomae, Bezzenberger's
Bcitrage, XV, 208, takes it, loc. sing.). The very frequent
passages, however, in which case-forms of dosha stand in
opposition to words meaning * dawn ' or * morning ' — which
words in most cases are derived from the root vas — strongly
favour the opinion of Gaedicke (Der Accusativ im Veda,
177, note 3) and K. F. Johansson (Bezzenberger's Beitrage,
XIV, 163), who give to doshavastar the meaning * in the
darkness and in the morning/ This translation very well
suits all Rig-veda passages in which the word occurs. If
this opinion is accepted, doshdvastar very probably ought
to be written and accented as two independent words,
dosha v/utar. See M. M., Physical Religion, p. 173.
VEDIC HYMNS.
MAJV/7ALA I, HYMN 12.
ASH7AKA I, ADHYAYA I, VARGA
1. We choose Agni as our messenger, the all-
possessor, as the Irlotrt of this sacrifice, the highly ^
wise.-
2. Agni and Agni again they constantly invoked
with their invocations, the lord of the clans, the
bearer of oblations, the beloved of many.
3. Agni, when born, conduct the gods hither for
him who has strewn the Barhis (sacrificial grass) 1 ;
thou arc our Hot^/, wonhy of being magnified.2.
4. Awaken them, the willing ones, ,when thou
goest as messenger, O Agni. Sit down with the
gods on the Barhis.
5. O thou to whom GlWta oblations are poured
out, resplendent (god), burn against the mischievous,
O Agni, against the sorcerers.
6. By Agni Agni is kindled (or, by fire fire is
kindled), the sage, the master of the house, the young
one, the bearer of oblations, whose mouth is the
sacrificial spoon.
7. Praise Agni the sage, whose ordinances for the
sacrifice are true, the god who drives away sickness.
8. Be the protector, O Agni, of a master of
sacrificial food who worships thee, O god, as his
messenger.
9. Be merciful, O purifier, unto the man who is
rich in sacrificial food, and who invites Agni to the
feast of the gods.
10. Thus, O Agni, resplendent purifier, conduct
MAtfDAI.A I, HYMN 12. 7
the gods hither to us, to our sacrifice and to our
food.
n. Thus praised by us with our new G&yatra
hymn, bring us wealth of valiant men arid food.
12. Agni with thy bright splendour be pleased,
through all our invocations of the gods, with this
our praise.
NOTES.
This hymn is ascribed to Medhatithi Kd;/va. It is the
opening hymn of a collection which extends from I, 12 to
23 (not, as Ludwig, III, 102, believes, from I, 2 to 17 ; sec
my Prolegomena, p. 220). That the authorship of this
collection belongs indeed to the Ka«va family, whose
poetical compositions are found partly in the first and
partly in the eighth Ma/^ala, is shown by the text of
14, 2-5, and by other evidence ; see Zeitschr. der Deutschen
Morg. Gesellschaft, XXXVIII, 44«-
The metre is G^yatrt. It is possible, though I do not
think it probable, that the hymn should be considered as
consisting of Tn'/fcas. Verse i =SV. I, 3 ; TS. II, 5, 8, 5 ;
V, 5, 6, i ; TB. Ill, 5, 2, 3 ; MS. IV, 10, 2. Verses 1-3 =
SV. II, 140-142 ; AV. XX, 101, 1-3. Verse 2 = TS. IV,
3, 13, 8; MS. IV, 10, i. Verse 3 = TB. Ill, 11, 6, 2.
Verses 6, 8, 9 = SV. II, 194-196. Verse 6 = TS. I,
4,46,3: III, 5, u, 5; V, 5, 6, i; TB. II, 7, 12, 3; MS.
IV, 10, 2 (3). Verse 7 = SV. I, 32. Verse 10 = VS.
XVII, 9 ; TS. I, 3, 14, » ; 5> 5, 3 5 IV, 6, i, 3 ; MS. I, 5, i.
Verse 3.
Note 1. On vrzktdbarhis, comp. RV. I, i£6, i; M. M.,
vol. xxxii, pp. 84 seq., 109; Geldner, P. G., Vedische
Studien, I, 152.
Note 2. On \dy*h, comp. the note on u/e I, i, i.
VEDIC HYMNS.
MAAT0ALA I, HYMN 13.
ASH7AKA I, ADHYAYA 1, VARGA 24-25.
APR! HYMN.
i l. Being well lighted, O Agni, bring us hither
the gods to the man rich in sacrificial food, O Hotri,
purifier; and perform the sacrifice.
2. TanQnap&t 1 ! make our sacrifice rich in honey
and convey it to-day to the gods, O sage, that they
may feast.
3. I invoke here at this sacrifice Narlrawsa1, the
beloved one, the honey-tongued preparer of the
sacrificial food.
4. O magnified1 Agni ! Conduct the gods hither
in an easy-moving chariot. Thou art the Hot™'
instituted by Manns 2.
5. Strew, O thoughtful men, in due order1 the
sacrificial grass, the back (or surface) of which is
sprinkled with butter, on which the appearance of
immortality 2 (is seen).
6. May the divine gates open, the increasers of
Ri ta, which do not stick together, that to-day, that
now the sacrifice may proceed.
7. I invoke here at this sacrifice Night and Dawn,
the beautifully adorned goddesses, that they may
sit down on this our sacrificial graSs.
8. I invoke these two divine Hotn's *, the sages
with beautiful tongues. May they perform this
sacrifice for us.
9. 1/4 (' Nourishment '), Sarasvatt, and Mahi (' the
great one')1, the three comfort-giving goddesses,
they who do not fail, shall sit down on the sacrificial
grass.
MA<V/)ALA I, HYMN IJ.
10. I invoke hither the foremost, all-shaped Tva-
shtrt to come hither ; may he be ours alone.
11. O tree1, let the sacrificial food go, O god, to
the gods. May the giver's splendour be foremost.
12. Offer ye the sacrifice with the word Sv^ha
to Indra in the sacrificer's house. Thereto I invoke
the gods.
NOTES.
The hymn is ascribed, as the whole collection aich
it belongs, to Mcdhatithi Ka;/va (see the note on the
preceding hyi'^ ' Its metre is Gayatri. Verses 1-4 =
SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10 = TS.
Ill, i, u, i ; TB. Ill, 5, 12, i ; MS. IV, 13, 10.
The hymn belongs to the class of Apri hymns, which
were classed by the ancient arrangers of the Sa;;;hita among
the Agni hymns. The Apri hymns, consisting of eleven
or twelve verses, were destined for the Praya^a offerings
of the animal sacrifice (comp. H. O., Zeitschrift der D.
Morg. Gesellschaft, XLII, 243 seq.). They were addressed,
verse by verse in regular order, partly to Agni, partly
to different spirits or deified objects connected* with the
sacrifice, such as the sacrificial grass, the divine gates
through which the gods had to pass on their way to the
sacrifice, &c. The second verse was addressed by some
of the Rtshi families to Tanunapdt by some to Nararawsa ;
in some of the hymns we find two verses instead of one
(so that the total number of verses becomes twelve instead
of eleven) addressed the one to Tantinapdt, the other to
Narajawsa. Bergaigne (Recherches sur Thistoire de la
Liturgie V&dique, p. 14) conjectures that some of theJ?/shi
families had only seven Prayc^as. This opinion is based
on the identical appearance of four verses (8-n) in the
Aprt hymns of the Vi-rvamitras (III, 4) and of the Vasish-
/Aas (VII, 2), and on the diversity of Uietres used in two
other Apr! hymns, IX, 5 and II, 3. To me this conjecture,
though very ingenious, does not seem convincing.
10 VEDIC HYMNS.
With the text of the Apr! hymns should be compared
the corresponding Praishas of the Maitravaru;/a priest, i.e.
the orders by which this priest directed the Hotr/ to
pronounce the Praya^a invocations. The text of these
Praishas is given Taitt. Brdhm. Ill, 6, 2.
Comp. on the character and the historical and ritual
position of the Apri hymns, Max Muller, Hist. Anc. Sansc.
Literature, p. 403 seq. ; Roth, Nirukta, notes, p. 121 seq. ;
Weber, Indische Studien, X, 89 seq. ; Ludvvig V, 315 seq. ;
Hillebrandt, Das Altindische Neu- und Vollmondsopfer,
94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq.; Ber-
gaigne, Recherches sur Thistoire do la Liturgie Vedique,
13 seq.
Verse 1.
Notel. Comp. Delbriick, Syntactische Forschungen,I,97.
Verses 2, 3.
Note 1. Does Tanunapat, lit. ' son of the body/ mean,
as Roth and Grassmann believed, 'son of his own self
(comp. I, 12, 6. agni'na agm'// sam idhyate, ' by Agni Agni
is kindled '), or is the meaning * le propre fils ' (Bergaignc,
Rel. Vddiquc II, 100)? Nararawsa, which is nearly iden-
tical with the Avestic Nairyosariha, means * the song of
men,' or * praised by men' (Bcrgaigne, 1. 1. I, 305 ;"M. M.'s
note on VII, 46, 4). In III, 29, n it is said of Agni:
' He is called Tanunapat as the foetus of the Asura ;
he becomes Naraja;;/sa when he is born.' Of course an
expression like this is by no means sufficient to prove
that the sacrificial gods Tanunapat and Nara^a;;/sa, as
invoked in the Apri hymns, are nothing but forms of
Agni. Expressions which are constantly repeated in the
Apri verses show that the work of Tanunapat, and like-
wise that of Nard^awsa, consisted in spreading ghr/ta or
1 honey' over the sacrifice.
Verse 4.
Note 1. 'Magnified' is i/ita^; comp. the note on I, i, i.
The third, or if both Tanunapat and Narlyawsa are in-
voked, the fourth verse of the Apr! hymns is regularly
addressed to Agni with this epithet t/ita.
MANDAL\ I, HYMN 13. II
Note 2. Manurhita, ' instituted by Manus,' not ' by men/
See Bergaigne, Religion Vedique, I, 65 seq.
Verse 5.
Note 1. On anushak, comp. Pischel, Vedische Studien,
II, 125.
Note 2. The last Pada is translated by Grassmann, 'wo
der unsterbliche sich zeigt' (comp. Bergaigne, R.V. I, 194,
note i) ; by Ludwig, * auf dem man das unsterbliche sieht.1
To me it seems impossible to decide, so as to leave no
doubt, whether amr/tasya is masculine or neuter. Comp.
also Atharva-veda V, 4, 3 ; 28, 7 ; XIX, 39, 6-8, in which
passages the phrase amr/tasya £aksha;/am recurs.
Verse 8.
Note 1. The two divine Hotr/'s are mentioned in the
Rig-veda only in the eighth (or seventh) verse of the
Apnsuktas and besides in two passages, X, 65, 10: 66, 13,
which do not throw any light on the nature of these sacri-
ficial gods. They are called ^atavedasa VII, 2, 7, puro-
hitau X, 70, 7, bhisha^a Va^. Sawh. XXVIII, 7. As
regards the duality of these divine counterparts of the
human Hot/7 priest, possibly the * two Hotrzs ' should be
understood as the Hot/7 and the Maitravaru;/a ; the latter
was the constant companion and assistant of the former
in the Vedic animal sacrifice. Comp. Schwab, Altin-
disches Thieropfer, 96, 1 14, 117, &c. ; H. O , Religion des
Veda, 391.
Comp. on the two divine Hotr/s also Bergaigne, R.V.
I, 233 seq.
Verse 9.
Note 1. On I/a, see H. O., Religion des Veda, pp. 72,
326. — With regard to Mahi Bergaigne (Rel. Vedique, I, 322)
has pronounced the opinion that ' Bhdrati et Mahi, qui, tantdt
se remplacent, tant6t se juxtaposent tout en paraissant ne
compter que pour une, se confondent aux yeux des r/shis.'
But Pischel (Ved. Studien, II, 84 seq.) has shown that the
eminent French scholar was wrong, and that really Mahi
(' the great one ') is independent of Bh&rati. Pischel's
12 VEDIC HYMNS.
own opinion that Mahi is a name of the goddess Dhisha»a,
does not seem to me to be established by sufficient
reasons. — On the meaning of these three goddesses Prof.
Max Mliller writes : ' I should not fix on Nourishment as
the true meaning of I/a. Originally those three goddesses
seem to be local : I/a, the land or daughter of Manu, the
Sarasvati, and another river here called Mahi/
Verse 11.
Note 1. To me it seems evident that the tree, or, to
translate more literally, the lord of the forest (vanaspati)
invoked in this Apri verse can only be the sacrificial post
(yftpa) to which the victim was tied before it was killed.
The yupa is called vanaspati in the Rig-veda (III, 8, I. 3.
6. 11) as well as in the more modern Vedic texts (for inst.,
Taitt. Sa;;/h. I, 3, 6, i). — In the Apr! hymn, IX, 5 (verse 10),
the vanaspati is called sahasravaba: with this should be
compared III, 8, n (addressed to the yupa): vanaspate
^atavaba// vf roha sahasravaba/* vi vayam ruhema, c O lord
of the forest, rise with a hundred offshoots ; may we rise
with a thousand offshoots!' — In the Apr! hymn, X, 70
(verse 10), the rope (ra^ana) is mentioned by which the
vanaspati should tie the victim'; comp. with this expression
the statements of the ritual texts as to the ra^and with
which the victim is tied to the yupa ; Schwab, Das Altin-
clische Thieropfcr, 8r. Comp. also especially Taittiriya
Brahma«a III, 6, u, 3. — In the Apr! hymns the vanaspati
is frequently invoked to let loose the victim ; in connection
therewith mention is made of the sacrificial butcher
z), see II, 3, 10; III, 4, 10; X, no, 10, and comp.
. Sawhita XXI, 21 ; XXVIII, 10. The meaning of
these expressions becomes clear at once, if we explain the
vanaspati as the sacrificial post. When they are going to
kill the victim, they loosen it from the post; the post,
therefore, can be said to let it loose. Then the butcher
(szmitri) leads the victim away. See the materials collected
by Schwab, Thieropfer, p. 100 seq., and comp. also H. O.,
Religion des Veda, 357.
MANDA.LA I, HYMN 26. 13
MAMPALA I, HYMN 26.
ASHTAKA I, ADHYAYA 2, VARGA 20-21.
1. Clothe thyself with thy clothing (of light),
O sacrificial (god), lord of all vigour; and then
perform this worship for us.
2. Sit down, most youthful god, as our desirable
Hotrt, through (our prayerful) thoughts l, O Agni,
with thy word 2 that goes to heaven.
3. The father verily by sacrificing procures (bless-
ings) for the son1, the companion for the companion,
the elect friend for the friend.
4. May Variwa, Mitra, Aryaman, triumphant with
riches (?) J, sit down on our sacrificial grass as they
did on Manu's.
5. O_ ancient Hotrz, be pleased with this our
friendship also, and hear these prayers.
6. For whenever we sacrifice constantly1 to this
or to that god, in thee alone the sacrificial food is
offered.
7. May he be dear to us, the lord of the clan, the
joy-giving, elect Hotrz; may we be dear (to him),
possessed of a good Agni (i. e. of good fire).
8. For the gods, when possessed of a good Agni,
have given us excellent wealth, and we think our-
selves possessed of a good Agni.
9. And may there be among us mutual praises
of both the mortals, O immortal one, (and the
immortals) \
ID. With all Agnis (i. e. with all thy fires), O Agni,
accept this sacrifice and this prayer, O young (son)
of strength !.
14 VEDIC HYMNS.
NOTES.
This hymn, as well as the whole collection to which it
belongs, is ascribed to SunaAscpa A^igarti (comp. 2,4, 12. 13).
The metre is Gayatri. Bergaigne (Recherches sur 1'histoire
dc la Sa/whita, II, 7) divides this hymn into TrtJbas, with
one single verse added at the etid. I cannot find sufficient
evidence for this ; the appearance in the Sama-veda
(II, 967-9) of a TriJka. composed of the verses 10. 6. 7
of our hymn is rather against Bergaigne's opinion.
Verse 2.
Note 1. Manmabhi/; may possibly mean, 'with thy
(wise) thoughts;1 comp., Tor instance, III, u, 8. pari vfjvani
sudhitd agn^ ajyama manmabhi//, ' may we obtain every
bliss through Agni's (wise) thoughts/ or ' may we obtain
all the blessings of.Agni for our prayers.'
Note 2. Va£as stands for va£asa. See the passages
collected by Lanman, Noun-Inflection, 562, and comp.
Roth, Uebcr gewisse Kiirzungen des Wortendes im Veda, 5 ;
Joh. Schmidt, Die Pluralbildungen der indogermanischen
Neutra, 304 seq. Ludwig also takes va£as as in&tru-
mental.
Verse 3.
Note 1. Agni is the father, the mortal whose sacrifice
he performs, the son.
Verse 4.
Note 1. Can rijadas be explained as a compound of ri
(Tiefstufe of rai, as gu is the Tiefstufe of gau) and
*ra'dasl from the root Jad, ' to be triumphant ' ? Prof. Auf-
recht (Bezzenberger's Beitrage, XIV, 33 ; see also Neisser,
Bezz. Beitr. XIX, 143) connects ri- with the Greek Ipi*
(£pucv5ifc &c.); our hypothesis has the advantage of not
leaving the limits of Sanskrit. — Comp. M. M.'s note on
V, 60, 7 ; Ludwig, Ueber <Jie neuesten Arbeiten auf dem
Gebiete der Rig-veda-Forschung (1893), p. 7.
MAtfDALA I, HYMN 26.
Verse 6.
Note 1. On jdjvata tand see Lanman, 480, 515, 518.
Verse 9.
Note 1. The comparison of verse 8 and the expression
amr/ta martyanam in the second Pada of this verse seem
to show that ubhayesham does not refer to two classes of
mortals, the priests and their patrons, but to the mortals
and the immortals. A genitive amr/tanam, which would
make this meaning quite clear, can easily be supplied.
A Dvandva compound amr/tamartyanam, which one
could feel tempted to conjecture, would have, in my
opinion, too modern a character. — Prof. Max Miiller writes:
' I should prefer amr/ta martyanam, not exactly as a com-
pound, but as standing for amr/tanam martyanam. This
seems to be Luchvig's opinion too/
Verse 10.
Note 1. In the translation of sahasaA yaho I follow
Geldner, Kuhn's Zeitschrift, XXVIII, 195 ; Ludwig's trans-
lation is similar.
1 6 VEDIC HYMNS.
MAM9ALA I, HYMN 27.
ASHJAKA I, ADHYAYA 2, VARGA 22-24.
A.
i. With reverence I shall worship thee who art
long-tailed like a horse, Agni, the king of worship.
-2. May he, our son of strength *, proceeding on
his broad way, the propitious, become bountiful
to us. ^
3. Thus protect us always, thou who hast a full
life, from the mortal who seeks to do us harm l,
whether near or afar.
4. And mayest thou, O Agni, announce to the
gods this our newest efficient Gayatra song.
5. Let us partake of all booty that is highest
and that is middle (i. e. that dwells in the highest
and in the middle world); help us to the wealth
that is nearest.
6. O god with bright splendour, thou art the
distributor. Thou instantly flowest for the liberal
giver in the wave of the river, near at hand.
B.
7. The mortal, O Agni, whom thou protectest
in battles, whom thou speedest in the races1, he
will .command constant nourishment :
8. Whosoever he may be, no one will overtake
him, O conqueror (Agni) ! His strength2 is glorious.
9. May he (the man), known among all tribes3,
win the race with his horses ; may he with the help
of his priests become a gainer.
MANDALA I, HYMN 2J. IJ
C.
10. O Gar&bodha1! Accomplish this (task) for
every house2: a beautiful song of praise for wor-
shipful Rudra3.
11. May he, the great, the immeasurable, the
smoke-bannered, rich in splendour, incite us to
(pious) thoughts and to strength.
1 2. May he hear us, like the rich lord of a clan,
the bannei* of the gods, on behalf of our hymns,
Agni with bright light.
13. Reverence to the great ones, reverence to
the lesser ones ! Reverence to the young, reverence
to the old1 ! Let us sacrifice to the gods, if we can.
May I not, O gods, fall as a victim to the curse
of my better2.
NOTES.
The hymn is ascribed to .Suna&repa (see note on I, 36).
The metre is Giyatri ; the last verse is Trish/ubh.
The laws of arrangement of the Sawhita show that this
hymn, which has thirteen verses and follows after a hymn
of ten verses belonging to the same deity, must be divided
into a number of minor hymns. On the question of this
division some further light is thrown by the metre. The
first six verses and then again the verses 10-19 are
composed in the trochaic form of the G£yatri metre ; of
the verses 7-9, on the other hand, not a single Pada shows
the characteristics of that metre. I believe, therefore, that
the verses 1-6 form one hymn by themselves, or possibly
two hymns of three verses each. Then* follow two hymns :
verses 7-9, 10-12. As to verse 13, which is composed
in a different metre, it is difficult to determine its exact
nature. It may be a later addition : though in that case
[46] C
l8 VEDIC HYMNS.
we shall hardly be able to explain why it was placed at
the end of the hymns addressed to Agni, to which god it
contains no reference whatever. Or it may form part of
the hymn 10-12 : in that case we should have to consider
this whole hymn, which would then violate the rules of
arrangement, as an addition to the original collection.
We may add that the S&ma-veda gives the first twelve
verses of this Sukta so as to form four independent hymns:
1-3 = SV. II, 984-6; 4- 6.5 = SV. II, 847-9 5 7-9 = SV.
H» 765-7; 10-12 = SV. II, 1013-15. Besides, verse i is
found in SV. I, 17. Verse 4 = SV. I, 28 ; TAr. IV, I J, 8.
Verse 7 = VS. VI, 29 ; TS. I, 3, 13, 2 ; MS. I, 3, i. Verse
10 = SV. 1, 15. Comp. Bergaigne, Recherches sur 1'histoire
de la Sawhita, II, pp. 7-8 ; H. O., Prolegomena, 225-2^6.
Verse 2.
Note L It requires a stronger belief in the infallibility
of Vedic text tradition than I possess, npt to change sivasb
into javasaA. I do not think that 1, 62, 9 (sdnemi sakhydm
svapasy£m£na£ stiniiA d£dh£ra jdvasi sudams&A) furnishes
a sufficient argument against this conjecture.
Verse 8.
Note 1. Grassmann reads agha£y6£ for the sake of the
metre; Prof. Max Miiller proposes Sghly&fc. I think that
the missing syllable should be gained by disyllabic pro-
nunciation of -4t in mdrtydt or rather mdrti&t Comp. my
Prolegomena 185 and the quotations given there in note i.
Verses 7-0.
Note 1. It is not my intention to enter here into a new
discussion on so frequently discussed a word as vd^a. I have
translated it in verses 7, 9 by * race/ in verse 8 by ' strength.'
Note 2. The expression used in verses 7 and 8 should
be compared especially with VII, 40, 3. s&A It ugriA astu
maruta£ sa/fc jushmf ydm mdrtyam pr*'shadarv££ dv&tha,
uti fm agnfA sdra&vatl^undnti nd tdsya r&yiJt paryet£ asti.
MAMDALA I, HYMN 27. 19
Note 3. VLrva£arsha#i, a frequent epithet of Agnt, here
refers to the mortal hero protected by Agni; comp. I,
64, 14 (vol. xxxii, p. 1 08) ; X, 93, 10 (virvd£arsha#i srivaJk).
Verse 1O.
Note 1. I think that Ludwig is right in taking £ar£-
bodha for a proper name.
Note 2. Vu^-vLre may possibly depend on y3£w/y&ya,
so that we should have to translate : 'Administer this task :
a beautiful song of praise to Rudra who is worshipful for
every house.'
- Note 3. Rudra is here a designation of Agni, as the
next verses show. Comp. Pischel-Geldner, I, 56.
Verge 13.
Note 1. The word Irind, 'old/ occurring only here, is
doubtful. In III, i, 6 ; IV, 33, 3 ; X,39, 4, sana or sanaya
stands in contrast with yuvan. Shall we conjecture ndmaA
& sdnebhyaA ?
Note 2. The last Pada of this verse, m£ gy&y^ssJt S£M-
sam & vrikshi devi/* ('May I not, O gods, neglect the
praise of the greatest/ Muir, V, 12), offers some difficulty.
It may be doubted whether & vrikshi belongs to &-vrig or
to~&-vras&.
Let us see what would be the meaning of the passage, if
we were to decide for &-vrig. VIII, 101, 16 the cow
speaks : devim devebhya/* pari eyushim ga'm SL ma avrikta
mdrtya^ dabhra^eta//, ' Me the goddess, the cow, who has
come hither from the gods, the weak-minded mortal has
appropriated/ Satapatha Brihma^ XIV, 9, 4, 3. ya eva*»
vidvan adhopahdsaw /^araty d sa stri;/aw sukritam vrmkte
*tha ya idam avidvan adhopahdsaw ^araty ^sya striya//
sukritam vri^fate, 'He who knowing this, &c., appro-
priates the good works of the women. But the women
appropriate the good works of him who without knowing
this/ &c. In Rig-veda X, 159, 5 also we probably have
a form of £-vr^. There we find the triumphant utterance
C 2
2O VEDIC HYMNS.
of a wife who has gained superiority over her fellow-wives :
Si avr/ksham any£s4m v&tfah, ' I have won for myself the
splendour of the other wives.' We may conclude from
these passages that our P£da, if & vrz'kshi is derived from
£-vrt£, would mean : ' May I not draw on myself the curse
of my better/
On the other hand we have a great number of passages —
they have been collected by Ludwig, IV, 249 seq. — in
which the verb &-vraj£ appears. Referring the reader for
fuller information to Ludwig, I content myself here with
selecting one or two of these passages. Taitt. Sawh. II, 4,
n, 4. devatibhyo vA esha £ vrts&ya,te yo yakshya ity
uktvd na y^te. In translating this we should remember
that vrasik means * to cut down ; ' 4-vrajv£, therefore, must
be ' to cut down so that the object reaches a certain desti-
nation/ I translate therefore: 'He who says, "I shall
sacrifice," and does not sacrifice, is cut down f6r the deities,'
— i. e. he is dedicated or forfeited to the deities and is thus
destroyed (comp. a different explanation of 4-vraj£ by
Delbruck, Altindische Syntax, 143). In other passages
not the dative but the locative is used for indicating the
being to whom somebody is forfeited; see Atharva-veda
•XII, 4, 6. 12. 20 ; XV, 12, 6. 10.
A Rig-vedic passage containing A-vrar£ (with the dative)
is X, 87, 1 8. & vm^yantdm dditaye dur^vAA, 'May the
evil-doers be forfeited to Aditi.'
Several times we find the first person aor. med. in the
same form as in our passage, & vr/kshi ; see, for instance, the
Nivid formula to the VLrve dev^A, 5&nkh£yana Srautasfttra
VIII, 21. In this Nivid, the text of which as given by
Hillebrandt is not quite identical with that of Ludwig, we
read according to Hillebrandt's edition : mA vo devA avuasd,
mi vUasayur & wz'kshi. This m& ... & vrzkshi looks quite
similar to our passage. The same may be said of Taittiriya
SawhitS. I, 6, 6, i. yat te tapas tasmai te m4vr/kshi.
Considering such passages it is difficult not to believe that
it is the verb & vraj/t which we have before us in our
verse. It must be admitted indeed that the accusative
M AND ALA I, HYMN 27. 21
does not agree with the construction of the later
Vedic passages. Can the accusative stand in the ancient
language of the Rig-veda in the same connection in which
we have found the dative and the locative? So that
£-vras6 (in the middle or passive) with the accusative would
mean : to be cut down in the direction towards another
being, i. e. being forfeited to that being ? In that case the
translation of our passage would be : ' May I not, O gods,
fall as a victim to the praise (or rather, to the curse) of "my
better/ If this explanation of the accusative is thought
too bold, we should propose to correct the text so as to
get a dative or, which would suit the metre better, a loca-
tive : m£gy£yasaA jdwsdya (or jdwse) &, vr/kshi dev&A.
22 VEDIC HYMNS.
MAA>7?ALA I, HYMN 31.
ASH7AKA I. ADHYAYA 2. VARGA 32-35.
1. Thou, O Agni, (who art) the first Ahgiras J?zshi,
hast become? as god the kind friend of the gods.
After thy law the sages, active in their wisdom1,
were born, the Maruts with brilliant spears.
2. Thou, O Agnif the first, highest Ahgiras, a
sage, administerest the law of the gods, mighty* for
the whole world, wise, the son of the two mothers l,
reposing everywhere for (the use of) the living2.
3. Thou, O Agni, as the first, shalt become1
manifest to Mfttarmran, through thy high wisdom, to
Vivasvat. The two worlds trembled at (thy) elec-
tion as Hotrz. Thou hast sustained the burthen ;
thou, O Vasu, hast sacrificed to the great (gods)2.
4. Thou, O Agni, hast caused the sky to roar1
for Manu, for the well-doing Purflravas, being thyself
a greater well-doer. When thou art loosened by
power (?)a from thy parents, they led thee hither
before and afterwards again.
5. Thou, O Agni, the bull, the augmenter of pros-
perity, art to be praised by the sacrificer who raises
the spoon, who knows all about the offering1 and (the
sacrifice performed with) the word Vasha/. Thou
(god) of unique vigour art the first to invite9 the
clans.
6. Thou, O Agni, leadest forward the man who
follows crooked ways1, in thy company at the sacri-
fice*, O god dwelling among all tribes, who in the
strife of heroes, in the decisive moment for the
MAJWALA I, HYMN 31. 23
obtainment of the prize 3, even with few companions
killest many foes in the battle4.
7. Thou, O Agni, keepest that mortal1 in the
highest immortality, in glory day by day, (thou) who
being thirsty thyself8 givest happiness to both races
(gods and men), and joy to the rich.
8. Thou, O Agni, praised by us, help the glorious
singer to gain prizes. May we accomplish our work
with the help of the young active (Agni). O Heaven
and Earth ! Bless us together with the gods.
9. Thou, O Agni, in the lap of thy parents, a god
among gods, O blameless one, always watchful, be
the body's creator and guardian to the singer. Thou,
O beautiful one, pourest forth all wealth.
10. Thou, O Agni, art our guardian, thou art our
father. Thou art the giver of strength ; we are thy
kinsmen. H undredfold, thousandfold treasures come
together in thee, who art rich in heroes, the guardian
of the law, O undeceivable one.
n. Thee, O Agni, the gods have made for the
living as the first living1, the clan-lord of the
Nahusha2. They have made (the goddess) 1/4 the
teacher of men (manusha), when a son of my father
is born3.
12. Thou, O Agni, protect with thy guardians,
O god, our liberal givers and ourselves, O venerable
one ! Thou art the protector of kith and kin1 and
of the cows, unremittingly watching over thy law.
i3l. Thou, O Agni, art kindled four-eyed, as the
closest guardian for the sacrificer who is without
(even) a quiver8. Thou acceptest in thy mind the
hymn even of the poor3 who has made offerings4,
that he may prosper without danger.
14. Thou, O Agni, gainest1 for the widely-re-
24 VEDIC HYMNS.
nowned worshipper that property which is desirable
and excellent. Thou art called the guardian and
father even of the weak2; thou instructest the
simple, thou, the greatest sage, the quarters of the
world3.
1 5. Thou, O Agni, protectest on every side like
well-stitched armour the man who gives sacrificial
fees. He who puts sweet food (before the priests),
who makes them comfortable in his dwelling, who
kills living (victims), he (will reside) high in heaven l.
1 6. Forgive, O Agni, this our fault (P)1, (look
graciously at) this way which we have wandered
from afar. Thou art the companion, the guardian,
the father of those who offer Soma; thou art the
quick one2 who makes the mortals jffi'shis3.
17. As thou didst for Manus, O Agni, for Angiras,
O Angiras, for Yay£ti on thy (priestly) seat, as for the
ancients, O brilliant one, come hither, conduct hither
the host of the gods, seat them on the sacrificial grass,
and sacrifice to the beloved (host).
1 8. Be magnified, O Agni, through this spell
which we have made for thee with our skill or with
our knowledge. And lead us forward to better
things. Let us be united with thy favour, which
bestows strength.
NOTES.
The JRishi of the hymn is Hira*yastApa Angirasa. To
him tradition ascribes the authorship of the collection 1, 31-
35, probably because in X, 149, 5 the poet invokes Savitr*,
' as Hiraayastdpa the Angirasa has called thee, O Savitri'.'
Vedic theologians of course tried to find out where this
invocation of Hiraayastfipa to Savitri \Vas preserved, and
the hymn, I, 35, seemed to agree best with the conditions
MAJWALA I, HYMN 31. 25
of the case (comp. Zeitschrift der D. Morg. Ges. XLII, 230).
By this and many similar cases it is made probable that at
the time when the Anukrama»l was composed, all real
knowledge as to authors to whom the collections of the
first Mamfala belong/ was lost.
The metre is Cagatf ; only the verses 8, 16, 18 are
Trish/ubh. Verse i = VS. 34, 12. Verse 8 = MS. IVf nf
I. Verse 12 = VS. 34, 13. With verse 16 comp. AV. Ill,
15.4.
Verse L
Hote 1. VidmanSpasaA seems to be nom. plur., not gen.
aing. Comp. I, in, i. takshan ratham . . . vidman£pasa/i,
fl they (the J?ibhus), active in their wisdom, have wrought
the chariot.'
Verso 2.
note 1. As to dvimlta' sayu/it comp. Ill, 55, 6 (jayiiA
paristAt ddha nil dvimSti) ; Pischel, Vedische Studien, II,
50. — On Agni's two mothers and his double birth see
Bergaigne, Religion Wdique, II, 52.
Note 2. By 'living' I have translated ayii. See on
this word, Bergaigne, Rel. V£d., I, 59 seq.
Verse 8.
Note L Probably Bergaigne (Rel. V£d. I, 55, note 2) is
right in conjecturing bhavaA for bhava. In this case we
should have to translate : ' Thou as the first hast become
manifest to MitarLsvan.1
Note 2. I believe that to mahiA we have to supply
devfo ; see II, 37, 6 ; III, 7, 9 ; VI, 16, 2 ; 48, 4, &c. ' Can
it not be an adverb? See vol. xxxii, p. 307; Lanman,
p. 501,' M. M.
Verse 4.
Vote 1. Comp. V, 58, 6. let Dyu (sky) roar down, the
bull of the dawn. V, 59, 8. may Dyaus Aditi (the un-
bounded) roar for our feast.
26 VF.DIC HYMNS.
Note 2. The translation of w£tra is purely conjectural.
It rests on the supposition that the word is related to
jftjuve, javas, &c. (thus Grassmann). Boehtlingk-Roth
connect it with svad, which is phonetically impossible ;
they give the meaning ' schmackhaft,' and paraphrase our
passage : das mit einer Lockspeise (z. B. mit einem Spahn)
von den Reibholzern abgenommene Feuer kann man bin
und her tragen. Ludwig : mit Geprassel. I do not see how
this translation would fit for a number of the passages in
which the word occurs.
Verse 6.
Note 1. With the third P£da compare VI, i, 9. y&A
£hutim pdri vdda ndmobhiA.
Note 2. Avfvdsasi cannot belong to the relative clause.
The accent must be changed accordingly.
Verse 6.
Note 1. It is very curious to find here Agni as the pro-
tector of the w/^inavartani, the man who follows crooked
ways. Ludwig tries to explain the passage by under-
standing the vidatha, in which Agni is here said to protect
the sinner, as an asylum, but we have no reason to
believe that the word could have this meaning. See the
next note.
Note 2. On the derivation and meaning of viditha
various opinions have been pronounced in the last years,
which have been collected by Prof. Max Miiller in his note
on V, 59, 2 (voL xxxii, p. 349 seq. ; see also Bartholomae,
Studien zur indogermanischen Sprachgeschichte, I, 41).
Without trying to discuss here all different theories, I im-
mediately proceed to state my own opinion, though I am
far from claiming certainty for it. It will, however,
I believe, solve the difficulties tolerably well. I propose to
derive viddtha from vi-dha ; the dh was changed into d by
the same 'Hauchdissimilationsgesetz' (Brugmann, Grundriss
der vergleichenden Grammatik, vol. i, p. 355 seq.), accord-
ing to which Arian *bhdudhati was changed into Sanskrit
M AMD ALA I, HYMN 3!. 2^
txSdhati. No one will doubt that the operation of this
'Hauchdissimilationsgesetz' could be annihilated by oppo-
site forces, but it must be admitted that the forms with
* Hauchdissimilation * could also remain intact. The verb
vi-dh4 means * to distribute, to arrange, to ordain ; ' thus
the original meaning of viddtha must be, like the meaning
of vidh£na, ' distribution, disposition, ordinance.' In V, 3, 6
we read viddtheshu dhn£m : this phrase receives its explana-
tion by VII, 66, 1 1. vf yi dadhiiA jarddam m£sam £t ahaA ;
ahoratr&si vidddhat, X, 190, a ; mlc5m vidh5nam, X, 138,
6 ; r/tfln ... vi dadhau, I, 95, 3. We may call attention
also to VI, 51, 2. veda yd/* trim viddthini esh&m dev£n&m
^inma, ' he who knows their threefold division, the birth of
the gods;' VI, 8, i. pra nu vo£am viddthd ^tdvedasa//,
c I will proclaim the ordinances of G&tavedas.1 Within the
sphere of the Vedic poets' thoughts, the most prominent
example of something most artificially 'vfhita' was the
sacrifice (comp. v( y£ dadhuA . . . ya^;7am, VII, 66, n ;
jdwsati uktham ya^ate vf ft dh£//, IV, 6, 1 1 ; [the moon]
bh£gdm dev^bhyaA vf dadhdti d-ydn, X, 85, 19; and the
following very significant passage: ya^dsya tva viddthA
priJk&Aam atra kdti hot^raA ritusAA ya^fanti, V^..Sawh.
XXIII, 57). Thus ya£-#a and viddtha, 'sacrifice' and
' ordinance/ became nearly synonymous (comp. Ill, '3,
3, &c.). It would be superfluous to quote the whole
number of passages which show this, but I believe that an
attentive reader will discern at least in some of them the
traces of the original meaning of viddtha ; see, for instance,
II, 1,4 ; III, 28,4. — Finally viddtha seems to mean * the act
of disposing of any business ' or the like ; this meaning
appears, I believe, in passages like the well-known phrase,
brflidt vadema viddthe suvtrAA (comp. suvTrdsaA vidatham
& vadema) : ' may we with valiant men mightily raise our
voice at the determining (of ordinances, &c.).' Thus the
words viddtha and sabh£ approach each other in their
meaning; a person influential in council is called both
vidathya and sabh^ya (see Boehtlingk-Roth, s. v. vidathya).
Note 8. The exact meaning of paritakmya is not quite
28 VEDIC HYMNS.
free from doubt. Comp. Bartholomae, Bezzenberger's
Beitrage, XV, 203, note i.
Note 4. Prof. Max Miiller translates this verse : * Thou
savest the man who has gone the wrong way in the thick
of the battle, thou who art quick at the sacrifice ; thou who
in the strife of heroes, when the prize (or the booty) is sur-
rounded (beset on all sides), killest,' &c.
Verse 7.
Note 1. The phrase begins as if a relative clause were to
follow attached to the words ' that mortal.' But, instead of
this, afterwards a relative clause follows referring to" thou,
0 Agni.' v
Note 2. Roth (Ueber gewisse Kurzungen des Wortendes,
p. 4) and Bartholomae (Kuhn's Zeitschrift, XXIX, 559)
think that a, dative (like t£t/7sha#£ya) is required; Agni
gives comfort to both thirsty races, gods and men. Roth
takes t£t?7'shdtt£[£] for an abbreviation of tdtr/shdtffya ;
Bartholomae conjectures tatr/shSya. It would be more
easy to change the form into a dative with the ending
-A ( = -ai); comp. Kluge, Kuhn's Zeitschrift, XXV, 309;
Pischel-Geldner, I, 61 ; Aufrecht, Festgruss an Bdhtlingk,
1 ; J. Schmidt, Pluralbildungen, 234. But why not leave
the nominative? Agni, being thirsty himself, quenches
the thirst of other beings. Comp. J. Schmidt, Pluralbil-
dungen, 309.
Verse 11.
Note 1. AyiSm dydve. See verse 2, note 2.
Note 2. The names Nahus, Nahusha have much the
same value as Manus, Manusha. But it seems that not all
the Aryan tribes, but only a certain part of them, were con-
sidered as descendants of Nahus. Comp. Bergaigne, Rel.
V£dique, II, 324.
Note 3. The last words are very obscure. Mamaka
occurs only in one other passage, belonging to the same
collection of hymns, I, 34, 6 : there the A-rvins are invoked
to bestow blessings on 'my son1 (m£mak£ya sftndve).
* When a son of my father is born ' may mean ' When I am
MAJVDALA I, HYMN 31. 2Q
born/ or 'When a new issue is born within our tribe:'
then — thus we may possibly supply — the goddess I/A, the
teacher of mankind, will be the new-born child's teacher
also. Another possible explanation would be to take
Mamaka as a proper name. Or Prof. Max Muller may be
right, who writes : 'Could not pitiiA yat putrAA mdmakasya
^tfyate refer to Agni, who, in III, 29, 3, was called i/AyAA
putraA. Her father and husband (Manu) is also the father
of mankind, therefore of the poet who says : Whenever the
son of my father is born, they made I/A (his mother) the
teacher of man.9
Verse 12.
Note 1. Tr£t£ tokasya tdnaye seems to be nothing else
but tr£t£ tokasya tinayasya, which would have had one
syllable too much.
Verse 13.
Note 1. Comp. on this verse, Pischel, I, 216 seq.
Note 2. Agni is to protect the man who has no quiver,
and cannot, therefore, protect himself. The four eyes of
the divine guardian seem to signify that he can look in all
directions, and perhaps also that he has the power of seeing
invisible bad demons. The watchdogs of Yama also are
four-eyed, X, 14, 10. n ; comp. H. O., Religion des Veda,
474, note 4- Comp. nishahgin, Rig-veda HI, 30, 15 ; V, 57,
2; X, 103,3.
Note 3. On kirf, comp. Pischel loc. cit.
Note 4. RAtdhavyaA means either a man who has made
offerings, or a god to whom offerings are made. That it
stands here in the first sense is shown with great proba-
bility by VIII, 103, 13, where the kirf h rAtahavyaA
svadhvardA is described, the man who, though poor, makes
offerings and is a good sacrificer. But if we are right in
our translation of rAtahavyaA, the verb van6shi cannot
belong to the relative clause; I propose to read vanoshi
without accent. The way in which Pischel tries to explain
the accent of vanoshi, by taking the words \dr6A kit man-
tram manasa as a parenthesis, is too artificial.
3O VEDIC HYMNS.
Verse 14.
Note 1. I think that we should here, as in verse 13,
read vanoshi without accent,
Note 2. This must be at least the approximate meaning
of £dhra. ' For ddhrasya one expects radhrasya,' M. M.
Note 3. I think that the quarters of the world have
nothing to do here, but that instead of pra disaA we should
read (with Ludwig) pradtaa//. A similar mistake regarding
the word pradij occurs several times in the text of the Rig-
veda. I propose to translate the corrected text : * Thou
instructest the simple, well knowing the (divine) command-
ments.' Comp. vayiinAni vidv£n, dtity£ni vidvfin, &c.
Verse 15.
Note 1. c Der ist des himels ebenbild ' (Ludwig). But
this word upam£ is, as far as we can see, not very ancient.
I take upamcL, with Boehtlingk-Roth, as an adverbial instru-
mental like dakshi«£, madhy£, &c. Prof. Max Muller
translates ' close or near to heaven.'
Verse 16.
Note 1. Sariwi designates in the Atharva-veda VI, 43, 3
a fault or defect, the exact nature of which cannot be deter-
mined. Boehtlingk-Roth propose Widerspanstigkeit, Hart-
nackigkeit ; Max Muller, Abweg, Fehltritt.
Note 2. On bhr/mi, comp. M. M.'st note on II, 34, 1.
Note 3. Comp. Ill, 43, 5. kuvit m& r/shim papiv£«*sam
sutdsya (supply karase), ' Wilt thou make me a /frshi after
I have drunk Soma ? '
MAMDALA I, HYMN 36. 31
MANDALA I, HYMN 36.
ASHTAKA I, ADHYAYA 3, VARGA 8-11.
1. We implore1 with well-spoken words the vigo-
rous2 Agni who belongs to many people3, to the
dans that worship the gods4, N whom other people
(also) magnify.
2. Men have placed Agni (on the altar) as the
augmenter of strength. May we worship thee, rich
in sacrificial food. Thus be thou here to-day gracious
to us, a helper in our striving for gain, O good one !
3. We choose thee, the all-possessor, as our mes-
senger and as our Hotrz. The flames of thee,
who art great, spread around; thy rays touch the
heaven.
4. The gods, Varuwa, Mitra, Aryaman, kindle
thee, the ancient messenger. The mortal, O Agni,
who worships thee, gains through thee every prize.
5. Thou art the cheerful Hot/?' and householder,
\j Agni, the messenger of the clans. In thee all the
firm laws are comprised which the gods have made1.
6. In thee, the blessed one, O Agni, youngest
god, all sacrificial food is offered. Sacrifice then
thou who art gracious to us to-day and afterwards1,
to the gods that we may be rich in valiant men.
7. Him, the king, verily the adorers approach
reverentially. With oblations men kindle Agni,
having overcome all failures.
8. Destroying the foe1, they (victoriously) got
through Heaven and Earth and the waters; they
VEDIC HYMNS.
have made wide room for their dwelling. May the
manly (Agni)2, after he has received the oblations,
become brilliant at the side of Ka«va; may he
neigh as a horse in battles.
9. Take thy seat; thou art great. Shine forth,
thou who most excellently repairest to the gods.
O Agni, holy god, emit thy red, beautiful smoke,
O glorious one !
10. Thou whom the gods have placed here for
Manu as the best performer of the sacrifice, O carrier
of oblations, whom Ka#va and MedhyStithi, whom
VWshan and Upastuta1 (have worshipped,) the
winner of prizes.
11. That Agni's nourishment has shone brightly
whom Medhydtithi and Ka#va have kindled on
behalf of Rita.1. Him do these hymns, him do we
extol.
12. Fill (us with) wealth, thou self-dependent one,
for thou, O Agni, hast companionship with the gods.
Thou art lord over glorious booty. Have mercy
upon us ; thou art great.
1 3. Stand up straight for blessing us, like the god
Savitr/, straight a winner of booty, when we with
our worshippers and with ointments1 call thee* in
emulation (with other people).
14. Standing straight, protect us by thy splendour
from evil; burn down every ghoul1. Let us stand
straight that we may walk and live. Find out our
worship2 among the gods.
15. Save us, O Agni, from the sorcerer, save us
from mischief, from the niggard. Save us from him
MAM>ALA I, HYMN 36. 33
who does us harm or tries to kill us, O youngest god
with bright splendour !
1 6. As with a 'club1 smite the niggards in all
directions, and him who deceives us, O god with
fiery jaws. The mortal who makes (his weapons)
very sharp by night, may that impostor not rule
over us.
17. Agni has won abundance in heroes, Agni
prosperity (for Ka/*va). Agni and the two Mitras
(i.e. Mitra and Variwa) have blessed Medhyitithi,
Agni (has blessed) Upastuta in the acquirement (of
wealth)1.
18. Through Agni we call hither from afar Tur-
vnsa, Yadu, and Ugradeva. May Agni, our strength
against the Dasyu, conduct Navavastva, B/Vhad-
ratha, and Turvlti1.
19. Manu has established thee, O Agni, as a light
for all people. Thou hast shone forth with Ka#va,
born from /frta, grown strong, thou whom the human
races worship.
20. Agni's flames are impetuous and- violent ; they
are terrible and not to be withstood. Always burn
down the sorcerers, and the allies of the Ydtus, every
ghoul1.
NOTES.
The authorship of this hymn, and of the whole collection
to which it belongs (1, 36-43), is ascribed to Karcva Ghaura.
Numerous passages show indeed that it was the family
0f the Ka«vas, or rather, to speak more accurately, a branch
of that family, among which this group of hymns has been
composed. But it is as great a mistake in this as in
34 VEDIC HYMNS.
a number of sii ir cases to accept the founder of one
of the great Brahmanical families as an author of Vedic
poems. Comp. Zeitschrift der Deutschen Morg. Gesell-
schaft, XLII, 215 seq.
The metre is alternately Brihati and Satobrihatt, so that
the hymn consists of strophes (Pragitha) of two verses.
Verse i = 5V. I, 59- Verse 9 = VS. XI, 37 ; TS. IV, i, 3,
3 <V, \>4,S) : TAr. IV, 5, 2 (V, 4, 6) ; MS. II, 7, 3 ; IV, 9, 3.
Verse ifl-SV. I, 57 ; VS. XI, 42 ; TS. IV, i, 4, 3 (V, i, 5,
3); MS. i;,7,4. Verses 13, 14=TB. Ill, 6, i, 2 ; TAr. IV,
20, : ; Mb. IV, 13, i. Versr I9 = SV. I, 54.
Verse 1.
Note 1. Literally, we entreat for you. Comp. on this
use of the pronoun va//, Delbruck, Altindische Syntax, 206.
See also Neisser, Bezzenberger's Beitrage, XX, 64.
Note 2. The meaning of yahva cannot be determined
with full certainty.
Note 3. There is no sufficient reason to change with
Ludwig(IV, 254) purflwa'm to PfirQ;/£m, and thus to convert
the metrically correct Pada into an irregular one. — Comp.
Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft,
XXII, 593-
Note 4. On devayatfnAm, comp. Lanman, p. 399.
Vene 5.
Note 1. 'On thee all the eternal works are united, i.e.
depend, which the gods have wrought ; such as sun, stars,
lightning.' M.M.
Vene 6.
Note 1. With the third PAda compare the third Pada of
verse 2. It is a galita.
Vm-^mm a
OZBO 9m
Note 1. The word ' the foe' (vritra) alludes to the name
of the demon conquered by India ; see H.O., Religion des
Veda. 135, note 2.
MAiTOALA I, HYMN 36. 35
Note 2. The metre would become more correct by
reading vrishabhMi instead of vr/sh£. Or W /shawi, * with
Vrishan '? Comp. verse 10.
Verse 1O.
Note 1. Medhy^tithi or Medhdtithi is very frequently
mentioned in connection with Kawva.
Vr/shan is taken as a proper name by Boehtlingk-Roth
and by Grassmann (not by Ludwig) in VI, 16, 15. Possibly
they are right, but in no case can W/shan of the sixth
book, named by the side of Dadhya#£ and Atharvan, be
identified with any probability with the Vr/shan mentioned
in our passage, who evidently belongs to the ancestors of
the Kaftvas.
Upastuta is mentioned again together with Kawva and
Medhydtithi in verse 17 of our hymn, together with Kaava
in VIII, 5, 35. Comp. I, 112, 15 ; VIII, 103, 8; X, 115, 8. 9 ;
Bergaigne, ReL V£d., II, 448.
Verse 11.
Note 1. Comp. I, 139, 2. ydt ha tydt mitr4varu«4v ritft
ddhi adad£the anr/tam svena manyiin^; X, 73, 5. mdn-
dam£naA Ht&t ddhi.
Verse 13.
Note 1. AngibhiA can possibly mean 'who have salved
themselves/ There is no reason to think of the anointing
of the yftpa (sacrificial post), to which S&ya/ia refers the
word.
Note 2. On vi-hvd, comp. Pischel-Geldner, 1, 144- There
must be a technical reason, unknown to me, for the con-
nection in which this verb repeatedly occurs, as is the case
in our passage, with the noun vdghat : comp. Ill, 8, 10 (see
below); VIII, 5, 16. purutrS £it hf v4m nar& vihvayantc.
manishffta/; vaghadbhi// ajvina £ gatam.
Verse 14.
Note 1. The exact meaning of atrin is unknown.
Note 2. Geldner's conjectures on duvas seem rather bold
D 2
36 VEDIC HYMNS.
to me (Kuhn's Zeitschrift, XXVII, 233). Comp. vol. xxxii,
pp. 203-306 (I, 165, 14).
Verse 16.
Hote 1. On ghan^va, see Lanman, Noun-Inflection, 334.
Verse 17.
Koto 1. On Medhy£tithi and Upastuta, see the note on
verse 10. Aufrecht (Kuhn's Zeitschrift, XXVI, 612) believes
that in mitr<5ta an abbreviation of the name Mitrttithi
(X, 33, 7) is contained ; he translates : ' Agni has promoted
Mitritithi, Medhyatithi, and Upastuta in the acquirement
of wealth.' This is very ingenious, but I do not think that
the reason which Aufrecht gives is sufficient : it cannot be
understood, he says, why Mitra (or Mitra and Varu«a)
should be mentioned in a hymn exclusively addressed to
Agni. But similar cases are quite frequent. — Prof. Max
Miiller writes : .' Could mitra stand for mitrawi ? Agni has
protected his friends and also Medhydtithi.' Comp. also
Lanman, p. 342.
Verse 18.
Rote 1. On Turvaja and Yadu, comp. Muir, V, 286 ;
Bergaigne, II, 354 seq. ; Zeitschr. der D. Morg. Ges. XLII,
220. There is not the slightest reason for Ludwig's state-
ment (IV, 254) that this hymn is a ' gebet urn sig fiir den
auf einem kriegszuge befindlichen Turva9akonig.'
Ugradeva is not mentioned again. On Navavdstva and
Brihadratha, comp. X, 49, 6 ; VI, 20, n ; on Turvlti, the
materials collected by Bergaigne, Rel. Ved., II, 358 seq.
Verse 2O.
Vote 1. See verse 14, note i.
MAJWALA Ip HYMN 44. 37
MAJVTZ7ALA I, HYMN 44.
ASH7AKA I, ADHYAYA 3, VARGA 28-30.
1. Agni, at the rising of the dawn1 bring splendid
wealth, immortal G&tavedas, to the worshipper, (and
bring hither) to-day the gods awakening with the
dawn.
2. For thou art the accepted messenger, the bearer
of sacrificial food, O Agni, the charioteer of worship.
United with the two Arvins and with the Dawn
bestow on us abundance of valiant heroes, and high
glory.
3. We choose to-day as our messenger Agni, the
Vasu, the beloved of many, whose banner is smoke,
whose ... 1 is light, at the dawning of the day, the
beautifier of sacrifices2.
4. I magnify at the dawning of the day Agni
£&tavedas, the best, the youngest guest, the best
receiver of offerings, welcome to pious people, that
he may go to the gods1.
5. I shall praise thee, O food on which everything
lives, immortal one1, Agni, the immortal protector.
O holy god, the best sacrificer, O bearer of sacrificial
food.
6. Be kind-spoken to him who praises thee, O
youngest god, honey-tongued, the best receiver of
offerings. Lengthening Praskaava's life, that he
may reach old age, do homage1 to the host of the
gods.
7. The clans kindle thee, the all-possessing Hotr/ :
38 VEDIC HYMNS.
therefore conduct hither speedily, much-invoked
Agni, the provident gods —
8. Savitrz, the Dawn, the two A^vins, Bhaga,
Agni1, at the dawning (of the day), (at the end) of
night2. The Ka/tvas, having pressed Soma, inflame
thee, the bearer of sacrificial food, O best performer
of worship.
9. As thou, O Agni, art the lord of worship, the
messenger of the clans, conduct hither to-day the
gods awakening with the dawn, of sun-like aspect,
that they may drink Soma.
10. Agni, rich in splendour! thou hast shone
after the former dawns, visible to all Thou art the
guardian in the hamlets, the Purohita ; thou be-
longest to men at the sacrifices V
1 1. O Agni, let us put thee down (on the altar) as
Manus did, O god, to be the performer >f the sacri-
fice, the Hotrz', the wise priest, the quick immortal
messenger.
12. When thou, the Purohita of the; gods, who art
great like Mitra, goest on thy errand as messenger
in their midst, then the flames of Agni shine like the
roaring waves of the Sindhu1.
13. Agni with thy attentive ears, hear me, together
with the gods driven (on their chariots)1 who accom-
pany thee. May Mitra and Aryanuin sit down on
the sacrificial grass, they who come to the ceremony
early in the morning.
14. May the Maruts, they who give rain, the fire-
tongued increasers of /?/ta, hear my praise. May
Varuwa, whose laws are firm, drink the Soma, united
with the two Awns and with the Dawn !
MAJTOALA I, HYMN 44. 39
NOTES.
The hymn is^ascribed to Praskawva KA«va, who is the
reputed author of the whole group of the hymns, I, 44-50.
It is certain that these hymns really belong to a branch of
the great Ka;/va family, for which the name Praskaava is
characteristic* Comp. my Prolegomena, p, 260.
The metre is B£rhata Pragatha. Verse I = SV. I, 40.
Verses 1-2 = SV. II, 1130-1131. Verse n = TB. II, 7,
12, 6. Verse 13 =SV. I, 50 ; VS. 33, 15 ; TB. II, 7, 12,5.
This Agni-hymn contains a number of allusions which
show that it was uestined for the morning service. The
same may be said of the next hymn, 1,45, anc* °f ^e whole
collection of Praska;/va hymns, which are addressed ex-
clusively to the devaA prataryav£;/a//, viz. Agni in his
special character as a matutinal deity, the two Ajvins, the
Dawn, the rising Sun. From the mention of the Soma
tiroahnya 45, 10 ; 47, i, and from other circumstances, Ber-
gaigne has very ingeniously drawn the conclusion that
in the Praskawva collection an ancient A^vina^astra is
preserved ; see Recherches sur 1'histoire de la Liturgic
Wdique, 45.
Verse 1.
Note 1. I believe that the text, I may perhaps not say
requires, but very strongly invites, a slight correction.
The tradition gives agne vivasvat ushasaA £itram r£dha//
amartya. To connect vivasvat with r£dhaA and to make
the genitive ushasaA depend on r£dha/; would give an
expression which is not, strictly speaking, impossible but
in every case very unusual. Nothing, on the other hand,
is more frequent than combinations of the locative of
a noun derived from vi-vas with the genitive ushdsaA, ' at
the rising of the dawn* (ushasaA vyush/au, vyush/ishu,
vyiishi ; comp. the phrase vdsto usr&A treated of by £aegi,
Festgruss an Bohtlingk, 48 ; vastoA usrfiA, Barthoiomae,
Bezzenbergers Beitrage, XV, 185). I think that such
4O VEDIC HYMNS.
a phrase should be restored in our verse, and propose to
read igne vivdsvan ushisaA, &c. The word vivasvan occurs
in VIII, 102, 22. agnfm Idhe vivasvabhi//. The expression
used here would thus be similar to that of III, 15, 2. tvam
naA asy&A ushdsaA vyush/au . . . bodhi gop&A ; comp. IV
i, 5, Re-
verse 3.
Note 1. The meaning of bha//-r/^ika is quite uncertain.
The accent would well agree with the explanation of the
word as a possessive compound ; dhumaketum bhS//-r(gikam
would then be exactly parallel : whose banner is smoke,
whose rigika. is light. We have then go-r/^ika as an
epithet of Soma, ' he whose r/^ika the cows are,' i.e.
'whose rjgika is milk/ and aviVj-r/^ika as an epithet of
Dadhikravan (* he whose njglka is visible'). All this taken
together is clearly insufficient for giving a result, and there
is scarcely a better prospect for etymological guesses.
Bergaigne's (Rel. Wd., I, 206) translation of rigika. by
1 flfeche ' would do for bh&A-rigflta,, but it is not very
tempting in the cases of g6-rig ika and dvi^-r^ika. Roth
(Zeitschrift ^der D. Morg. Ges. 48, 118) translates 'licht-
glanzend.'
Note 2. Pischel's explanation of adhvara^ri (Vedischc
Studien, I, 53, ' Zum Opfer kommend J) does not seem con-
vincing to me.
Verse 4.
Hote 1. Ludwig's translation ' dasz er die gotter her-
bringe ' is. not exact \ As to the real meaning of our
passage, comp. VII, 9, 5. 4gne y^hi dOtyam . . . dev£n £&&/*&,
* Agni, go as a messenger ... to the gods/
Verse 5.
Hote 1. Boehtlingk-Roth propose to read amr/tabho-
#ana. I think the traditional text is right. Agni is called
vlrvasya bhqjana similarly, as it is said in I, 48, jo (with
regard to Ushas), vkvasya h/ pr^//anam g fvanam tve.
Amrita may be vocative s. neuter or masculine. Comp.
Lanmau, 339.
MAMDALA I, HYMN 44. 4!
Verse 6.
Note 1. Benfey (Quantitatsverschiedenheiten, IV, 2, 27)
and Ludwig take namasya' for a first person.
Verse 8.
Note 1. If the accusative agnmi is right, as it probably
is, Agni would be invoked to conduct Agni to the sacrifice.
This is quite a possible idea. Com p. the formula of the
* devatanam avahanam/ ' agnim agna avah^. ^",;-,am avaha,
agnim avaha/ i. e. * Agni, conduct hither Agni, conduct
hither Soma. conduct hither Agni/ See Ilillebrandt, Das
Altindische Neu- und Vollmondsopfcr, p. 84.
Note 2. Lanman, 482, takes kshapa// as an ace. plur.
I think it is gen. sing., and the accent should be kshapa//.
Comp. VIII, 19, 31 ; III, 49, 4, and the phrase akto//:
vyush/au.
Verse 1O.
Note 1. Prof. Max Miiller translates: 'Thou art the
guardian in the hamlets, the chief-priest; thou art the
human chief-priest at the sacrifices/
Verse 12.
Note 1. With the third Pada comp. IX, 50, i, where it
is said that the mighty strength of Soma shows itself
' si'ndho/* urme/r iva svanei/// i. e. ' like the roar of the
waves of the Sindhu.'
Verse 13.
Note 1. I cannot follow the translation of Dr. Neisser,
Bezzenberger's Beitrage, XVIII, 316.
42 VEDIC HYMNS.
MAM9ALA I, HYMN 45.
ASH^AKA I, ADHYAYA 3, VARGA 31-32.
1. Sacrifice here, thou, O Agni, to the Vasus, the
Rudras, and the Adityas, to the (divine) host that
receives good sacrifices !, the Gh;'/ta-sprinkling
offspring of Manu 2.
2. The wise gods, O Agni, are ready to listen
to the worshippers : conduct them hither, the
thirty-three, O lord of red horses, thou who lovest
our praises.
3. As thou hast heard Priyamedha and Atri1,
O 6atavedas, as thou hast heard Virupa and
Angiras, thus hear the invocation of Praska;/va,
O lord of high laws.
4. The Mahikerus1, the Priyamedhas have
invoked for their protection the lord of worship,
Agni with his bright splendour.
5. O thou to v horn Ghr/ta oblations are poured
out, good (Agni), hear these praises with which the
sons of Kawva invoke thee for their protection.
6. O Agni, whose glory is brightest, beloved
of many, the people in the clans invoke thee, the
radiant-haired, to convey the sacrificial food.
7. The priests have established thee, O Agni,
in the striving for day1, as their Hotrt, the
ministrant, the greatest acquirer of wealth, with
attentive ears, the most widely extended2.
8. The wise who have pressed Soma have made
thee speed hither to the feast (which is offered to
the gods), bringing great light1 and sacrificial food,
O Agni, on behalf of the mortal worshipper.
MAtfDALA I, HYMN 45. 43
g. O strength-made, good (Agni), make the gods
who come in the morning, the divine host, sit down
here to-day on our sacrificial grass, O Vasu, to
drink the Soma.
10. Sacrifice, O Agni, with joint invocations, and
bring hither the divine host. This is the Soma,
O rain-giving gods. Drink (the Soma) which has
been kept over night l.
NOTES.
The hymn is ascribed to Praska/iva. It is evidently
addressed to Agni in his matutinal character ; comp. the
note on I, 44. The metre is Anush/ubh. Verse i = SV.
I, 96. Verse 6 = VS. XV, 31 ; TS. IV, 4, 4, 3 ; MS. II,
i^-
Verse 1.
Note 1. Comp. VIII, 5, 33. bkkh* svadhvardm ^inam.
Note 2. As to the gods being considered here as off-
spring of Manu, comp. especially X, 53, 6. manu// bhava
^aniya dafvyam ^anam, ' become Manu, procreate the
divine hosts/ See also Bergaigne, Rel. V^dique, I, 69.
Verse 3.
Note 1. This passage is one of those which show that
the Atris stood in especially friendly connection with the
Kawvas. Of the Priyamedhas the same may be said, or
perhaps we may even go further and consider them as one
branch of the Ka;/vas, For a fuller discussion of these
questions I refer to my paper, * Ueber die Liedverfasser
dca-Rig-veda,' Zeitschr. der D. Morg. Gesellschaft, XLII,
213 seq.
Verse 4.
Note 1. M^hikerava//, which I have translated as a proper
name, may be an adjective belonging to Priyimedha//.
Possibly it is derived from the root kar, ' to praise : ' ' the
44 VEDIC HYMNS.
Priyamedhas with mighty hymns/ Comp. Bartholomae,
Kuhn's Zcitschrift, XXVII, 341.
Verse 7.
Note 1. As g6-ish/i means ' the striving for cows/ thus
dfv-ish/i means 'the striving for day,' or possibly 'the
Striving for heaven.1 Ludwig (III, 383) takes it for 'mor-
genopfer,' and it is true that most of the passages, in which
the word occurs, are addressed to matutinal deities. Thus
our passage belongs to a hymn addressed to the matutinal
Agni ; I, 48^*9 is addressed to Ushas ; I, 139, 4 ; VII, 74,
i ; VIII, 87, 3 to the A^vins ; IV, 46, I ; 47, I to V&yu
who was invoked in the Praiiga-jastra belonging to the
PrataA-savana, and who received the Soma offering before
the other deities. There is, nevertheless, at least one
passage which shows that Ludwig has gone too far : VIII,
76, 9. piba ft indra manitsakha sutam s6mam divishrishu,
' Drink, O Indra, with the Maruts thy friends the Soma
which has been pressed at the divish/is.' The Soma obla-
tion offered to Indra Marutvat formed part of the second
(midday) Savana.
Note 2 ' Saprathastamam, the most renowned, r^pandu.'
M. M.
Verse 8.
Note 1. Comp. IV, 5, i . kath£ dlrema agndye br *hat
bha7/, * how may we offer great light to Agni ? ' — which
seems to mean, * how may we make Agni brilliant ? ' Thus
in our passage the meaning seems to be : the priests kindle
Agni and perform oblations.
Verse 10.
Note 1. The tird^-ahnya Soma, which was kept frem
one day to the next day (not, as Ludwig translates, ' dcr
von vorgestern '), was offered to the Ajvins at the Atir&tra
sacrifice. Comp. Rig-veda I, 47, i ; III, 58, 7 ; VIII, 35,
19 ; K£ty4yana SrautasQtra XII, 6, 10 ; XXIV, 3, 42.
There the commentary says, AjvinarastrakayAgasamban-
dhina/; /fcamasastha^ soma/i pftrvadinanishpannatvat tiro-
hnyfi ity u^yante.
MAJWALA I, HYMN 58. 45
MAJV0ALA I, HYMN 58.
ASHTAKA I, ADHYAYA 4, VARGA 2S-24.
1. The strength-begotten immortal never grows
tired1, when he, the Hotrz, has become the
messenger of Vivasvat2. He passes through the
air on the best paths. In the divine world he
invites (the gods) with the sacrificial food,
2. Seizing his own food the undecaying, greedy
(Agni) stands on the brushwood wishing to drink.
When he has been sprinkled (with ghee), he shines
like a racer with his back1. Thundering he has
roared like the ridge of heaven.
3. As soon as l the Rudras, the Vasus have made
him their Purohita, the immortal sitting down as
Hotrz, the conqueror of wealth, pressing forward
like a chariot among the clans, among the Ay us2,
the god in due course discloses desirable boons.
4. Stirred by the wind he spreads among the
brushwood lightly1 (driven forward) by the sacrificial
ladles, with his sickle2, loudly roaring. When
thou, O Agni, thirstily rushest on the wooden
sticks like a bull3, thy course, O never-aging god
with fiery waves, becomes black4.
5. He who has fiery jaws, stirred by the wind,
blazes down on the forest l as a strong bull (rushes)
on the herd. When he proceeds1 with his stream
of light to the imperishable atmosphere, then what
is moveable and immoveable (and) the winged (birds)
are afraid.
6. The Bhrzgus have placed thee among men,
who art beautiful like a treasure, who art easy to
46 VEDIC HYMNS.
invoke for people ; thee the Hotr/, O Agni, the
excellent guest, a delightful friend like Mitra to the
divine race'!
7. I worship with good cheer Agni the steward1
of all treasures, whom the seven ladles2 (of the
priests), the worshippers choose as the Hotrz, the
best sacrificer at the rites, and I pray for treasure3.
8. Son of strength, great like Mitra, grant to-day
flawless protection to us who magnify thee. Agni !
guard from distress with strongholds of iron him
who praises thee, O offspring of vigour !
9. Be a shelter to him who praises thee, O
resplendent one ; be protection, generous giver, to
the generous. Agni ! guard him who praises thee
from distress. May he who gives wealth for our
prayer, come quickly in the morning1.
NOTES.
The hymn is ascribed to Nodhas Gautama, who is
considered as the JRishi of the whole collection, I, 58-64.
This tradition is based on, and confirmed by, several
passages of the text: I, 61, 14 ; 62, 13 ; 64, i.
The metre is G*agati verses 1-5, TrishAibh verses 6-9.
None of the verses of this hymn occurs in the other
Sa whites.
Verse 1.
Note 1. I believe that Professor Aufrecht (Kuhn's Zeit-
schrift, XXV, 435) is right in reading ntf kit sahaA-^//
amr/taA nii tandate. Comp. as to nu £it mi, I, 120, a ;
VI> 37» 3 5 VII> *2> 8- Agni is frequently called dtandra/s
dtit&i or similarly. Possibly we might read, instead of mi
tandate, ni tandate, though parallel passages for the com-
bination of this root with nf are not known. — Prof. Max
MAJVDALA I, HYMN 58. 47
Miiller's opinion is different. He writes: We say, dcr
Funke schlagt oder fangt. Why should not the Hindu
have said that Agni strikes out. That would be vi tundate,
Agni schlagt aus im Augcnblick. But even ni tundate
may have been used in the sense of the spark striking
down on the tinder— the atas&s, mentioned in verse 2 —
which he ignites. I should translate : c The strength-
begotten immortal strikes down or breaks forth (vi)
quickly, whenever the Hotri (Agni) becomes the messenger
of the sacrificer (?).'
Note 2. I cannot follow Aufrecht in his translation
czum boten des opfernden.1 Comp. on Agni as the
messenger of Vivasvat, Bergaigne, Rcl. Vedique, I, 87 ;
H.O., Religion des Veda, xaz, 275.
Verae 2.
Note 1. Literally, his back shines like a racer. On this
kind of comparison, see Bergaigne, Melanges Renier, 86 ;
Pischel, Vedische Studien, I, 107.
Verse 3.
Note 1. Kra/i£ : comp. von Bradke, Dyfius Asura, Ahura
Mazd& und die Asuras, p. 36 ; Pischel, Vedische Studien,
1,70-
Note 2. Bergaigne, Rel.V&lique, I, 59 seq.
Verse 4.
Note 1. On vr/thft, see Geldner. Vedische Studien, 1, iitf ;
tfeisser, Bezzenberger*s Beitrage, XIX, 148 seq.
Note 2. The meaning is : with his flames which are sharp
like a sickle. Srfnl is written here as a paroxytonon ;
in several other passages it is an oxytonoru Such differ-
ences are not quite rare, and there is no reason for taking
on this account srtnyb. as an instr. plur. fern, of the adjective
sr/;/ya, ' mit verkiirzter Endung' (Geldner, loc. cit.). ' His
sickle is the sharp edge of Agni.' M. M. — On
comp. Pischel, Vedische Studien, II, in.
48 VEDIC HYMNS.
Note 3. As to vn'shiyisc with the accusative, comp.
Gaedicke, 74. RV. X, 44, 4- tiitfi/i skambhdm . . . vri-
sh&yase.
Note 4 With the last Pada comp. IV, 7, 9. krish»am te
cma rujata^ puriA bhi/r.
Verse 5.
Note 1. That is, among the fuel.
Note 2. I think that we have here probably — (though, of
course, this explanation can be avoided) — an anacoluthon.
The poet began with the nominative (abliivra^an), and then
he changed the construction and went on as if he had
begun with the ablative, taking sthdtu/J £aratham (comp.
Lanman, 422) as the subject instead of Agni. — Patatrfaa^
seems to be nom. pi. ; comp. I, 94, n (see below).
Verse 7.
Note 1. The translation of aratf is only approximative
and conjectural.
Note 2. Comp. Pischel, Ved. Studien, II, 113.
Note 3. Comp. Ill, 54, 3- saparyimi prayasi yami
ratnam.
Verse 0.
Note 1. The last Pada is the standing conclusion of the
Nodhas hymns.
MAtfDALA I, HYMN 59. 49
MAJV77ALA I, HYMN 59.
ASH7AKA I, ADHYAYA 4, VARGA 25.
1. The other Agnis (the other fires) are verily
thy branches, O Agni. In thee all the immortals
enjoy themselves1. Valrvdnara ! Thou art the
centre2 of human settlements ; like a supporting
column thou holdest men 3.
2. The head of heaven, the navel of the earth is
Agni;, he has become the steward1 of both worlds.
Thee, a god, the gods have engendered, O Vai$-
v&nara, to be a light for the Arya.
3. As in the sun the rays are firmly fixed, thus iu
Agni Vaisvdnara all treasures have been laid down1.
(The treasures) which dwell in the mountains, in
the herbs, the waters, and among men — of all that
thou art the king.
4. As the two great worlds to their son1, like
a Hot^z, like a skilful man, (we bring) praises —
manifold (praises) to him who is united with the sun,
to the truly strong one, new (praises) to VaLsvdnara,
the manliest god.
5. Thy greatness, O G&tavedas, Vaisvdnara, has
exceeded even the great heaven. Thou art the
king of the human tribes ; thou hast by fighting
gained wide space for the gods.
6. Let me now proclaim the greatness of the
bull whom the Pfirus worship as the destroyer
of enemies1. Agni Vai^vSnara, having slain the
Dasyu, shook the (aerial) arena and cut down
•Sambara.
[46] E
50 VEDIC HYMNS.
7. Agni Vabvdnara, extending by his greatness
over all dominions, who is to be worshipped, the
bright one, rich in loveliness, is awake (or, is
praised) among the Bharadv^as, in the homestead
of Punmttha 6&tavaneya, with his hundredfold
blessings.
NOTES.
The same JRtshi as in I, 58. Metre, TrishAibh. None
of the verses of this hymn occurs in the other Sawhit&s.
Verse 1.
Note 1. Comp. VII, 11, i. na r/tc tvat am;-/taV; m£day-
ante, 'the immortals do not enjoy themselves without thee.'
Note 2. Literally, * the navel.1 Comp. Muir, V, 214.
Note 3. Comp. IV, 5, i (see below), upa stabhayat
upami't nd r6dha//.
Verse 2.
Note 1. Comp. the remark on I, 58, 7 (note i).
Verse 3.
Note 1. I cannot follow Prof, von Roth (Zeitschrift der
D. Morgenl. Gesellschaft, XLVIII, 116), who explains
dadhire as a third person sing, of dim'.
Verse 4.
Note 1. The incompleteness both of the construction
and of the metre shows that the text of the first P&da is
corrupt. I doubt whether it ever will be possible to restore
the correct reading with full certainty, but I shall be glad
if others succeed better than I did — and I may add, better
than Prof, von Roth (Zeitschrift der D. Morg. Gesellschaft,
XLVIII, 117 seq.) seems to me to have succeeded — in cor-
recting and in interpreting the text. I think that after sfindve
MAJTOALA I, HYMN 59. 51
r<Sdasl clearly one syllable is wanted to complete the P£da :
possibly we should read therefore sOnive r6dasyoA (cornp.
verse 2, Plda 2, aratU r6dasyo£, which words form the end
of the PAda). Agni, as is well known, is the son of the
two worlds, the sOnuA r6dasyo£. In the beginning of the
PAda brzhatf must either refer to the two worlds : in this
case we~have to read brzhaty6£ (instead of brihati iva) ;
or brihati may refer, as this adjective frequently does, to
the gfraA, and we shall possibly have to read brihatU vaA
(as to vaA, comp. Delbriick, Altindische Syntax, 206).
But of course all these are mere guesses. In every case
the verb on which the accusative gfraA depends ('we
bring/ or something like that) must be supplied.
Vene 0.
Note 1. Or, as the killer of Vrrtra. See H. O., Religion
des Veda, 13.5, note 2.
£ 2
52 VEDIC HYMNS.
MANDALA I, HYMN 60.
ASHTAKA I, ADHYAYA 4, VARGA 26.
1. Matarijvan brought (Agni) to BImgu as a gift
precious like wealth, of double birth1, the carrier, the
famous, the beacon of the sacrifice 2, the ready and
immediately successful messenger.
2. Both follow his command, the \3s\g s x offering
sacrificial food, and the mortals. The Hotr/ (Agni)
has sat down before daybreak among the clans, the
lord of the clans, whose leave should be asked, the
performer of worship.
3. May our new, f Dutiful praise, born1 from our
heart, reach him the honey-tongued (Agni), whom
the human priests in our settlement2, the Ayus,
offering enjoyment have engendered.
4. The Ujig"1, the purifier, the Vasu has been
established among men, the best Hotrt among the
clans, the domestic2 master of the house in the
house : Agni has become the treasure-lord of
treasures.
5. Thus we, the Gotamas, praise thee, O Agni,
the lord of treasures, with our (pious) thoughts,
rubbing thee as (they rub down) a swift r cer that
wins the prize. May he who gives wealth for our
prayer, come quickly in the morning lm
NOTES.
Rishi and metre are the same. No verse occurs in the
other Sa*thit£s.
Verse 1.
Hole 1 The celestial and the terrestrial birth of Agni.
Comp. Bergaigne, Rel. V£d., II, 53.
MAJV0ALA I, HYMN 6O. 53
Note 2. The text has vidlthasya. Comp. I, 31, 6,
note 2.
Verse 2.
Note 1. On uj(f ('the willing one1), as denoting the
mythical priests who have first established Agni and have
sacrificed as the first, comp. Bergaigne, I, 57 seq. The
ubhdy&sa£ seem to be these mythical ancestors and the
actual sacrificers.
Verse 3.
Note 1. I propose to read ^£yam4na. Comp. I, 171, 2.
stoma/fc . . . hrtdi tash/aA; II, 35, 2. hridM S, sutash/am
mdntram; VIII, 43, 2. igne £*£n£mi sushAit/m ; V, 42, 13.
gfram . . . ^£yam£n£m, &c. — Comp. Lanman, 356.
Note 2. On the meaning of vrtg^na., see Max Miiller,
vol. xxxii, pp. xx, 208, 304 ; Geldner, Vedische Studien, I,
139 seq., with my remarks, Gottinger Gelehrte Anzeigen,
1890, 410 seq.; Ludwig, Ueber Methode bei Interpretation
des ^ig-veda, 27 seq. ; CoJinet, Les Principes de l'Ex£g&se
V^dique d'apr^s MM. Pischel et Geldner, 28 seq.; von
Bradke, Zcitschrift der Deutschen Morg. Gesellschaft,
XLVIII, 500 ; Bechtel, Nachrichten der Gottinger Gesell-
schaft der Wiss., 1894, 392 seq.
Note 1. See verse 2, note i.
Note 2. Bartholomae's theory (Bezzenberger's Beitrage,
XV, 194) that the stem dimunas has been developed out of
the phrase damfi na/j, 'in our house/ does not carry
conviction.
Verse 5.
Note 1. See I, 58, 9, note i.
54 VEDIC HYMNS.
MAA^ALA I, HYMN 65.
ASH7AKA I, ADHYAYA 5, VARGA 9.
i *. Thee who hidest thyself in secret like a thief
with an animal2 (which he has stolen)— who hadst
harnessed 3 adoration and carriedst adoration —
2. The wise unanimously followed by thy foot-
marks l. All (gods) deserving worship (reverentially)
sat down near thee.
3. The gods followed the laws of ^?ita. There
was an encompassing as the heaven (encompasses)
the earth '.
4. In the lap, in the womb of 7?*'ta, the waters
nourish the fine child with praise, him who is well
born.
5. Like good fortune, like a broad abode, like the
fertile hill1, like the refreshing stream,
6. Like a racer urged forward in the race, like the
rapids of the Sindhu 1 — who can hold him back ?
7. (He is) the kinsman of the rivers, as a brother
of his sisters. He eats the forests as a king (eats,
i.e. takes the wealth of) the rich '.
8. When he has spread through the forests,
driven by the wind, Agni shears the hair of the
earth.
9. Sitting in the waters he hisses like a swan.
(He is) most famous by his power of mind, he who
belongs to the clans, awakening at dawn —
10. A performer of worship like Soma, the god
born from J?*'ta, like a young (?)1 beast, far-extending,
far-shining.
MAtfDALA I, HYMN 65. 55
NO^ES.
The authorship of the whole collection, I, 65-73, *s
ascribed to Par&rara Saktya. These hymns are addressed
exclusively to Agni. The greater part of them (65-70) is
composed in the Vir^f metre; comp. on this metre my
Prolegomena. 95 seq. I have given there my reasons for
considering that each verse consists of twenty, not of forty
syllables.
This section ascribed to Para^ara has been treated of by
Bollensen, Zeitschrift der D. Morg. Gesellschaft, XXII,
569 seq. No verse of these hymns composed in the metre
Dvipadd Vir£^ (I, 65-70) occurs in the other Sarahitas.
Verse 1.
Note 1. Prof^sor Max Muller proposes the following
translation for verses i and 2: The wise (gods) together
followed thee (Agni) when in hiding, by means of footsteps,
as one follows a thief by the animal ; they followed thee
who accepts and carries adoration (to the gods). All the
worshipful gods sat down (reverentially) near thee.
Note 2. There is no reason for reading with Bartholomae
(Studien zur indogermanischen Sprachgeschichte, I, 48)
pasv&n (gen. piur.) nd tdyum.
Note 3. Ludwig proposes yuv^ndm, which is quite un-
necessary.— See also Gaedicke, 173.
Verse 2.
Note I. We have here the well-known myth of the
hidden Agni discovered by the gods. The 'wise ones,'
(dhfrAA) are no doubt the searching gods, the same who are
called yd^atrSA in the last P£da, and who are expressly
designated as dev£A in verse 3. Comp. Bergaigne, I, no.
Verse 3.
Note 1. Regarding the construction, see Gaedicke, 192. —
Professor Max M tiller's opinion on this phrase differs from
56 VEDIC HYMNS.
mine* He writes : ' I should prefer parishri. But parish/i
seems to mean a running about, reconnoitring, searching.
"There was searching on earth as in heaven," lit. earth,
like heaven, was reconnoitring-ground.'
' Verse 6.
Note 1. Comp. VIII, 50, 2. girfA nd bhu^ma'. I believe
that Boehtlingk-Roth, Bollensen, and Grassmann are right
in correcting our passage accordingly; ra«v5, prithv?,
jambhu follow the gender of the corresponding substantives,
and the same may be expected here. Comp. Lanman, 530.
The meaning is that Agni yields nourishment to all beings
as a mountain fertilises the country by the waters which
come down from it ; comp. VIII, 49, 2. gir£A iva pra rasa/*
asya pinvire d£tra»i
Verse 6.
Note 1. Regarding the construction, comp. Gaedicke,
252 seq. ; Bergaigne, Melanges Renier, 95. Joh. Schmidt
(Die Pluralbildungen der indogerm. Neutra, 305) and Lud-
wig (V, 524) are wrong in taking ksh6da// as a locative or
as an instrumental respectively.
Verse 7.
Note 1. Comp. Pischel-Geldner, Vedische Studien, I,
p. xvi.
Verse 1O.
Note 1. Can sisv£ be the nominative of a stem j/jvan
which stands by the side of slsu as r/bhvan of ribhu?
Prof. Max Muller proposes : ' Large like a cow with young,
like a pregnant cow.'
M AND ALA I, HYMN 66. 57
M AND ALA I, HYMN 66,
ASHTAKA I, ADHYAYA 5, VARGA 10.
1. Like unto excellent wealth, like unto the shine
of the sun, like unto living breath, like unto one's
own1 son —
2. Like unto a quick takvan l he (Agni) holds the
wood, like milk, like a milch cow2, bright and
shining.
3. He holds safety, pleasant like a homestead,
Ijke ripe barley, a conqueror of men,
4. Like a ^?zshi uttering (sacred) shouts, praised
among the clans ; like a well-cared-for race-horse l,
Agni bestows vigour.
5. He to whose flame men do not grow accus-
tomed *, who is like one's own mind 2, like a wife on
a couch, enough for all (happiness).
6. When the bright (Agni) has shone forth, he is
like a white (horse [P])1 among people, like a chariot
with golden ornaments, impetuous in fights.
7. Like an army which is sent forward he shows
his vehemence, like an archer's shaft with sharp
point
8. He who is born is one twin ; he who will be
born * is the other twin — the lover of maidens, the
husband of wives 2.
9 l. As cows go to their stalls, all that moves and
we, for the sake of a dwelling, reach him who has
been kindled.
10. Like the flood of the Sindhu1 he has driven
forward the downwards-flowing (waters)2. The cows
lowed at the sight .of the sun \
5 8 VEDIC HYMNS.
NOTES.
The same Rtshi and metre.
Verse 1.
Note 1. Comp. . I, 166, 2; 185, 2; X, 39, 14. The
second passage (nftyam na sfintim pitr6>i upasthe dy£v&
rdkshatam prithivi na^ abhvdt) would be sufficient to show
that we cannot translate 'wie ein uberlebender cohn'
(Ludwig).
Verse 2.
Note 1. We do not know what animal the takvan is.
Comp. I, 134, 5 with M. M.'s note.
Note 2. See Bergaigne, Mel. Renier, 101 ; Gaedicke,
Verse 4.
Note 1. Comp. X, 101,7. primtd ajv&i hitdm ^ay&tha.
Verse 5.
Note L Comp. VII, 4, 3. durokam agmV/ slyavc susofa.
Note 2. Prof. Max Muller believes that kratu here
means, c like kartr/, a sacrificer, so that kratuA na nityaA
sounds like sflnuA na nityaA, one's own sacrificing son.
But all this is very obscure/
Verse 6.
Note 1. The second Pada is translated by Grassmann :
4wie Licht in Hausern;' by Ludwig: 'fast weiss, bei den
menschenstammen.' I think that there can be no doubt
that the words svetiti nd contain a comparison like all the
other comparisons of which these hymns are full; this
comparison is unduly effaced in Ludwig's. translation. Nor
is Grassmann right in translating svetM bei * Licht ;' the
word is an adjective meaning * white' and nothing else.
We must supply here, as in many passages, a substantive,
and I do not see any reason why this should not be that
I, HYMN 66. 59
substantive with which ^veta is most frequently combined
in the Rig-veda, namely ajrva; comp. 1, 116, 6; 118, 9
[119, 10] ; VII, 77> 3 5 X, 39, 10. In V, i, 4 it is said of
Agni : svetAA vStgt ^Ayate dgre dhndm, c the white racer is
born in the beginning of the days/
Verse 8.
Note 1. The traditional text is yamdA ha g&'kh yamaA
^dnitvam. Ludwig translates 'bewaltiger des gebornen,
bewaltiger auch des, was erst geboren wird.' It will
scarcely be necessary to state the reasons which make
against this translation. YamaA . . . yamd// evidently
means : * the one twin . . . the other twin.' Now if we
leave the text unchanged, we cannot but translate : ' the
one twin is he who has been born, the other twin is that
which will be born* — which sounds very strange. In I,
89, 10 we have adititi ^Atam dditiA ^anitvam ; IV, 18, 4.
antaA^fit^shu utd yd^anitva^ ; X, 45, 10. iit^it6na bhinddat
lit ^einitvaiA. In all these cases ^eitd and ^dnitva stand
parallel ; there is no such difference as in our passage,
according to the traditional text, between him (masc.) who
is ... and that (neuter) which will be ... Thus I propose
to read ^dnitvaA, of which conjecture Ludwig has thought
also (see his note, IV, 259): that present Agni who has
been born, and that future Agni who will be born, are
twins. — Prof. Max Miiller has discussed this passage in his
Science of Language, II, 630 scqq. He interprets the twin
who has been born as Agni representing the morning ;
the twin who will be born as the evening.
Note 2. The maidens very probably are the dawns (comp.
Prof. Max Muller's discussion quoted in the last note). Are
the wives the sacrificial ladles which approach Agni, or the
offerings of ghee, or the prayers? See Bergaigne, Rel.
V&iique, II, 9 seqq.
Verse 9.
Note 1. This verse is very obscure, and I am quite aware
of the merely tentative character of the translation which
60 VEDIC HYMNS.
I propose. I leave vaA untranslated (comp. Delbruck,
Altindische Syntax, 206), which must be done in most of
the numerous verses beginning with the words tdm va/z.
I then read £ardth£ (comp. 68, i ; 70, 3. 7). Vasatyfi seems
to be either a dative similar to the newly-discovered datives
in -£ of a-stems, or we possibly should read vasatyaf
(vasatyS in the Sa;«hitd-pd/^a). — Prof. Max Miiller thinks
of a correction £ar£ma/* and would translate : ' To him
(whom you know — va/i) when lighted we go for our dwelling,
as the cows reach their home.'
Verse 1O.
Note 1. Comp. above, 65, 6.
Note 2. Or the downwards-streaming libations of Ghr/ta
and the like ? Comp. below, I, 72, 10 with note 4.
Note 3. Comp. below, 69, 10.
MAtfDALA I, HYMN 67. 6 1
I, HYMN 67.
ASH7AKA I, ADHYAYA 5, VARGA 11.
1. Victorious1 in the forests, a friend among men,
he demands obedience like a king, the undecaying
one2.
2. Like good peace, like fortunate wisdom, may
he (Agni) be a kind Hotr/, a carrier of offerings.
3. Having taken in his hand all manly powers,
he has made the gods fear, when sitting down in his
hiding-place.
4. There the thoughtful men find him, when they
have recited the spells which they had fashioned in
their heart.
5. As the goat * (supports) the earth s, thus he
supports the earth ? ; he upholds the sky by his
efficacious spells.
6. Protect the dear1 footsteps of the cattle2.
O Agni, thou who hast a full life, thou hast gone
from covert to covert 3.
7. He who has seen him the hidden one, he who
has got near to the stream of /?/ta } —
8. They who get him off, doing service to Rita,,
to him1 he then indicates riches.
9. He who grows up with might within the
plants, and within the children1, and within the
sprouting grass 2 —
10. The splendour [?] in the home of the waters1,
the full-lived. The sages made him as if building
a- seat.
62 VEDIC HYMNS.
NOTES.
The samd R z'shi and metre.
Verse 1.
Note 1. ' G&yuA : aus gy&yuh, wie der compar.
^yesh/7/aA zeigt,' Ludwig. But what shows that ^y£y£n is
the comparative of g&yuk and that the utterly impossible
change of gy into g is possible ? Ludwig's translation
' iiberwindend ' is right ; comp. I, 119, 3.
Note 2. I propose to read aguryaA. Prof. Max Miiller
conjectures — as Roth (Pet Diet.) has done— that mish/i
may mean ' obedient, servant ;' he translates : c He desires
a servant ^or worshipper) who is not aged.1
Verse 5.
Note 1. On the mythical goat whose office it is to
support the worlds, comp. I, 164, 6 ; VIII, 41, 10; X,
82, 6 ; Bergaigne, III, 21 ; H. O., Religion des Veda, 72.
Note 2. For ' earth ' the text has two different words,
ksh£m and pr/thivim. Prof. Max Miiller conjectures dySm
for ksh£m : • He, Agni, supports the earth, as the buck
the sky.'
Verse 6.
Note 1. Literally, ' the dear footsteps ; ' but the meaning
of priyd may be compared to that of the Homeric ^t'Ao?,
his own.
Note 2. One could be tempted to refer the word pam
to Agni, whose footsteps (pad£ni) the * wise ones ' follow
(65, 2), and whom they find out in his hiding. Thus we
cculd translate, f Look at the dear footsteps of the beast.'
But the comparison of 70, 6 makes it more probable that
the imperative nf p&hi is addressed to Agni. I believe
therefore that Grassmann is right in translating ' Die lieben
Statten der Heerden schiitze/ Ludwig's translation is
MAMDALA I, HYMN 67. 63
similar to this. Prof. Max Miiller translates : * Observe
the footsteps of the animal (the stolen animal of the thief
Agn).'
Note 3. With guh£ giiham comp. 1,53, 7- yudh£ yiidham,
pur£ puram.
Verse 7.
Note 1. Dh£r£m r/tasya : comp. V, 1 2, 2. ri tdsya dh£r£^
anu tr/ndhi ptirvtt, 'open the many streams of /?*'ta;'
VII, 43, 4. r/tasya dh£rd/* sudughA^ duh£n&£, « milking the
streams of J??ta flowing with plenty.' The stream of JRita.
seems to mean the stream of blessings (such as rain, ghee,
&c.) which flows to mankind according to the eternal laws
of /?*'ta.
Verse 8.
Note 1. The poet passes over from the plural to the
singular.
Verse 9.
Note 1. Bollensen's conjecture pra^su (instead of pr
uta) seems very probable to me. Prof, von Roth (Ueber
gewisse Kiirzungen des Wortendes, p. 2) takes a different
view.
Note 2. Comp. I, 95, 10 (see below); VII, 9, 3. ap£m
garbha/* prasva/r a vive^a, * the son of the waters has entered
upon the sprouting grass/
Verse 1O.
Note 1. c Why not kltih ap£m dame, that is, the (burning)
pile in the home of the waters.1 M. M.
64 VEDIC HYMNS.
MANDALA I, HYMN 68.
ASH7AKA I, ADHVAYA 5, VARGA 12.
1. Cooking1 (the oblations?) the quick one has
approached the sky. He has revealed the nights
and what stands and moves 2 —
2. When he the god, alone of all these gods1
encompassed (the others) by his greatness.
3. When thou, O god, hadst been born living
from the dry (wood), then all (gods and men ?) were
pleased with thy wisdom.
4. They all obtained the name of divinity, of
immortality \ serving the ./fota in due way.
5. The instigations of 7?/ta, the thought of ^?zta l :
they all performed the works of [?] the full-lived
one2.
6. Bestow wealth, thou who art the knowing one,
on him who worships thee or who does service to
thee l.
7. He who sits down as the Hotrz among the
offspring of Manu : he verily is the master of all
these riches.
8. They longed together for the seed in their
bodies \ and the wise ones were concordant among
each other in their minds.
9. They took pleasure in his will, as sons (take
pleasure) in their father's (will), the quick ones who
have listened to his command.
10. He who is rich in food has opened the gates
of wealth l. The householder (Agni) has adorned
the sky with stars.
M AND ALA. I, HYMN 68. 65
NOTES.
The same Rishi and metre.
Verse 1.
Note 1. Boehtlingk-Roth are wrong in deriving srinan
(which should more correctly be written jri;/an, comp. my
Prolegomena, 477) from the root sri. They supply an
object like sokik and translate : ' Licht verbreitend hebt er
sich zum Himmel.'
Note 2. Lanman, 422.
Verse 2.
Note 1. Bollensen conjectures dev£neim devaA (instead
of deva/* dev£n£m) which seems to be right (comp. below,
69, 2), though this conjecture is not absolutely necessary
(see my Prolegomena, 97).
Vc^rse 4.
Note 1. Amr/tam belongs to n£ma ; comp. V, 57, 5.
amr/tam n£ma bhe^ire^ X, 123, 4. vidat gandharva// amr/-
tani n^ma.
Verse 5.
Note 1. With rftasya dhhi/t comp. I, 71, 3; IV, 23, 8 ;
IX, 76, 4; 97, 34; in, 2. — Prof. Max Miiller thinks that
rtta. should be taken as a name of Agni : * for the righteous
(Agni) are the prayers, for the righteous the devotion.'
Note 2. Is visvciyu/i an adverb meaning ' eternally ' ? As
vijvSyu is an epithet of Agni frequently used in the Rig-
veda and especially in the Parajara hymns (see 67, 6. 10 ;
68, 5 ; 73, 4), one feels tempted to read visv£yo& (comp.
IV, 42, i. rdsh/ram kshatnyasya visvSyofi).
Verse 6.
Note 1. Comp. Ill, 59, 2. ydA te Aditya j/kshati vrat^na.
[46] F
66 VEDIC HYMNS.
Verse 8.
Note 1. Some light is thrown on this obscure verse by
the hymn, I, 72, a hymn belonging, as our hymn does, to
the Par&rara collection. It is shown by the second verse of
that hymn (see below) that the searching ones, * amtir£^,' are
the gods who seek Agni. It seems probable, consequently,
that the 'seed* is Agni (comp. I, 164, 35, where Soma is
said to be vr/sh;/a// Asvasya r^taA, * the seed of the manly
horse'). Of the same searching gods in I, 72, 5 the ex-
pression saw^dnan^// is used ; comp. sdm ^anata in our
passage.
Verse 1O.
Note 1. R£ya// must be a genitive ; comp. I, 72, 8.
duraA vi ritegnSJi ag£nan. Probably the accent should be
comp., however, Lanman, 431.
MAATDALA I, HYMN 69. 67
MAA^ALA I, HYMN 69.
ASH7AKA I, ADHYAYA 5, VARGA 13.
1. Bright, flaming, like the lover of the Dawn1,
he has, like the light of the sky, filled the two
(worlds of Heaven and Earth) which are turned
towards each other.
2. As soon as thou wert born thou hast excelled
by thy power of mind ; being the son of the gods
thou hast become their father.
3. (Agni is) a worshipper (of the gods), never
foolish, (always) discriminating; (he is) like the
udder of the cows ; (he is) the sweetness of food l —
4. Like a kind friend to men, not to be led
astray *, sitting in the midst, the lovely one, in the
house ;
5. Like a child when born, he is delightful in the
house; like a race-horse which is well cared for1,
he has wandered across the clans 2.
6. When I call (to the sacrifice) the clans who
dwell in the same nest with the heroes, may Agni
then attain all divine powers *.
7. When thou hast listened to these heroes, no
one breaks those laws of thine.
8. That verily is thy wonderful deed that thou
hast killed1, with thy companions, (all foes), that,
joined by the heroes, thou hast accomplished thy
works 2.
9. Like the lover of the Dawn \ resplendent and
bright, of familiar form : may he (thus) pay attention
to this (sacrificer).
F 2
68 VEDIC HYMNS.
io. Carrying (him) they opened by themselves
the doors (of heaven). They all shouted at the
aspect of the sun l.
NOTES.
The same Rishi and metre.
Verse 1.
Note 1. The lover of the Dawn is here the Sun. See
Pischel, Vedische Studien, I, 31.
Verse 3.
Note 1. Agni is the sweetness of food (comp. V, 7, 6.
svadanam pittin£m) ; it is not probable that svadma and
fldhaA should depend on vi^inan, as Ludwig believes.
Verse 4.
Note 1. I adopt Boehtlingk-Roth's conjecture ahuryiA.
AhflryaA would mean, * he who js to be led astray.'
Verse 5.
Note 1. See above, 66, 4.
Note 2. * He has overcome the (hostile) clans/ M. M.
Verse 6.
Note 1. Perhaps devatvci is an instrumental, as Ludwig
takes it. In this case we should have to translate : ' may
Agni by his divine power attain everything.' — Prof. Max
Muller translates this verse : ' When I with my men call
the Hans of the same nest (the gods), Agni will obtain all
Verse 8.
Note 1. The first hemistich of this verse has eleven
syllables instead of ten and shows the regular Trish/ubh
type. The same irregularity occurs in 70, 4. io. As
I have shown in my Prolegomena, p. 97, this metrical
irregularity does not necessitate corrections of the text,
MAJV/ULA I, HYMN 69. 69
and the comparison of X, 147, I (see next note), where it
is said ahan yat vr/tram . . . vive// apd//, seems even to
confirm the traditional reading. It cannot be denied,
however, that the double yat and the use of ahan without
an object raises some suspicion. In I, 34, 3 ; 186, 4 we
have samane ahan. Possibly we may read, tat tii te
da;;/sa/i ahan samane, * this wonderful deed of thine has
been accomplished on one and the same day (with that
mentioned in verse 7).' I am fully aware of the uncertainty
of such guesses. The removal of yat has already been
proposed by Bollensen (Zeitschrift der Deutschen Morg.
Gesellschaft, XXII, 592).
Note 2. Here we may correct the text with greater
ceitainty than in the first hemistich, or to speak more
accurately, we shall have to correct not the traditional
text itself, but that ancient grammatical commentary on
the text which has been preserved to us in the Padapa///a.
The words vivcrapa;;/si of the Sa;//hit&pa//ra are written in
the Padapa///a vivc/i rapa;;/si. Now we read IV, 19, 10.
apa;;/si . . . nary A. aviveshi//, ' thou hast performed manly
works' In X, 147, i we have ahan yat vr/tram naryam
vivcV* apaA : here the adjective narya clearly shows that
apa/; is a blunder for apa/i, and we must translate, ' when
thou hast killed Vr/tra and performed thy manly work/
This passage shows that in X, 76, 3 also vive// apa// should
be corrected (v. apa/i). Thus we have three passages in
which aviveshi// or vive// has the object apa//, apa;;/si, and
we may infer with full certainty that in our passage
viverapa;//si docs not correspond to a Padapa//*a reading
vivcvi rapawsi but vivc// apa;//si. The same may be said
with regard to VI, 31, 3 (mushaya/i £akram avive// rapa;;/si;
Sa;;/h. avive rapa;;/si).
Verse 9.
Note 1. Comp. above, verse i.
Verse 10.
Note 1. Comp. above, 66, 10.
VEDIC HYMNS.
MAM9ALA I, HYMN 70.
ASH7AKA I, ADHYAYA 5, VARGA 14.
1. May we, the poor1, succeed in many (pious)
thoughts2. May Agni vith his pure splendour
attain everything —
2. He who understands the divine laws and the
birth of the human race.
3. He who is the child of the waters, the child
of the trees, the child of that which stands, and the
child of that which moves.
4. Even in the rock (they have done homage [?])
to him, in his dwelling l. (He is) like a protector [?]2
of the clans, the immortal one, he who is of a good
mind.
5. For he, Agni, (shows himself as) an earth-
protecting (lord) of riches ! to the man who satisfies
him with well-spoken (prayers).
6. Protect, O knowing one, these beings, thou
who knowest the birth of gods and men l.
7. He whom many nights (and dawns), in their
different forms1, may increase, whom that which
moves 2 and that which stands (increases), the god
penetrated by /frta —
8. That Hotre who has sat down in the sun1,
has been successfully worshipped2 (by the human
sacrificers), he who truly accomplishes all his works.
9. On the cows, on the trees thou hast conferred
excellence. May all men bring us tribute in the
sun l.
MAW0ALA I, HYMN 70.
10. In many places men have worshipped thee.
They have brought (thee) to different places1 as
sons (divide) the property of an aged father 2.
ii1. (He is) like a greedy man2 who goes
straight (to his aim), like a mighty archer, like
a fearful avenger [?] 3, impetuous in contests *.
NOTES.
The same Rishi and metre.
Verse 1.
Note 1. I adopt Bergaigne's opinion on the word an
(see Religion Vldique, II, 218 seq.).
Note 2. The PadapSMa has manisha' instead of manisha'/i.
See my Prolegomena, 385 ; Lanman, 363. Prof. Max Miiller
proposes to translate: f May we by wisdom overcome many
enemies!1 He writes: 'Is not vanema almost a standing
formula as applied to enemies ? Let us conquer the enemies.
The enemies are masculine in VI 1, 48, 3. v/jvan arya/; . . . van-
van, feminine in VI, 16, 27. vanvdnta/; arya// ariti//. VIII,
39, 2. vIsvZA arya/: arati/r. X, 133, 3. v/jvaA arataya/: arya/r.
IV, 50, n. ^a^astam arya/t vanusham arati// (repeated
VII, 97, 9; cf. I, 29, 4).' For my translation I refer to
II. 5i 7- st6mam . . . van£rna; II, n, 12. dh/yam vanema ;
I, 122, 14. arydA gfraA ; X, 148, 3. aryd// va gira// abhf ar>ta
vidv£n.
Note 1. Or : even in the rock (they have done homage)
to him, and in the (human) dwelling? I believe we must
supply a verb on which the dative asmai depends. Ludwig
proposes to read duro»dm: 'within the stone is his
dwelling.' . Comp. II, J, I; VI, 48, 5.
Note 2. I do not understand visAm na vfrva/;. Ludwig
translates ' er ist der menschen allgemeiner, unsterblicher
72 VEDIC HYMNS.
fursorger.' But vkva does not mean 'allgemein,' and
Ludwig omits na, 'like/ One should expect a phrase
like vwam na vfrpdtU, which of course is metrically
impossible. Is it too bold to correct vkva// into visp&A,
a word hitherto not found in the texts, but formed
exactly like stip£, pamp£, tantip£ and others?— Prof. Max
Muller takes asmai as dependent on sv£dhi!A and vkvaft as
belonging at the same time to amr/ta^ and to1 vis£m. He
translates : ' To him also who dwells in the rock and in the
house, every immortal like every one among men is well
disposed.1
Verse 5.
Note 1. Comp. VII, JO, 5. sd hi kshdp&van dbhavat
Verse 6.
Note 1. Most probably we have here not the accusative
martdn but the genitive martam, which was confounded by
the arrangers of the traditional text with the accusative
and treated according to the Sandhi rules which govern
the ending -£n. See Lanman, Noun-Inflection, 353 ;
Bartholomae, Studien zur indogermanischen Sprachge-
schichte, I, 48.
Verse 7.
Note 1. Lanman (p. 422) takes kshapaA vi'rupa/* as ac-
cusatives, and translates, ' Whom through many nights and
mornings all beings worship.' I believe that they are
nominatives, and that we should accentuate kshapaA. As
virupa is a regular epithet of ndktosh£s£, I think that
kshapa/z is to be understood as an elliptic plural similar to
the elliptic duals ush£sa or ahani (comp. Delbriick, Alt-
indische Syntax, 102), and that it means, ' the nights (and
mornings).' — Comp. ¥1,38,4. vardhan m£s£A jaradaA dy£va//
indram, ' May months, years, days increase Indra's great-
ness.'
Note 2. Of course £a rdtham is a mistake for /fcardtham,
as first pointed out by Benfey.
MAJVDALA I, HYMN 70. 73
Verse 8.
Note 1. On the locative svar, see Lanman, 488; Joh.
Schmidt in Kuhn's Zeitschrift, XXVII, 306 ; Bartholomac
in Bezzenberger's Beitrage, XV, 42. Comp. X, 61, 14. sva//
na ye trishadhasthe' nishedii//.
Note 2. Comp. X, 53, 2. aradhi hot& nishddd ya^iyan.
Verse 9.
Note 1. Is it not more probable that tribute was brought
to Agni (comp. V, i, 10) than to the human worshippers?
Possibly we should change sva// na// (svar m/i of the
Sa;;/hitapa///a) into svar//a/*, a vocative of the stem
svar//;7 = svar;/ara. The translation would be, 'All men
have brought tribute to thee, O sun-hero ! J
Verse 10.
Note 1. Comp. V, u, 4. agnfm nara// vi bharante gr/he-
grihc.
Note 2. Regarding the metre, comp. above, 69. 8, note i.
Verse 11.
Note 1. This verse may possibly be a later addition.
See Bergaigne, Rccherches sur 1'Histoire de la Sa;;/hita,
I, 61.
Note 2. On gr/dhnu, comp. Pischel, Ved. Studicn, I, 23 1 .
Note 3. Comp. I, 32, 14. ahe// yatd'ram.
Note 4. See above, 66, 6.
74 VEDIC HYMNS.
MAA^ALA I, HYMN 71.
ASHTAKA I, ADHYAYA 5, VARGA 15-16.
1. The loving (women) have (amorously) excited l
their lover, as wives of the same nest (house) their
own husband. The sisters have delighted in the
dark and in the red (goddess) 2, as the cows in the
brightly shining dawn.
2. Our fathers, the Angiras *, have broken even
the strong fortresses by their hymns, the rock by
their shouting. They have opened to us the path
of the great heaven; they have obtained day and
sun and the shine of the dawn 2.
3. They founded the JRzta. ; they set into motion
the thought of it1. Thus then the widely-spread
(prayers)2 of the poor 3 which seek to obtain (wealth),
which are free from thirst 4, the active, approach 5
the tribe of the gods 6, strengthening them by
offering them delight.
4. When MdtarLrvan had produced him by attrition,
he, the reddish, the noble one, who was brought to
many places \ has come to every house. Then the
Bhrz'gu-like2 -has undertaken the ruessengership 3
(for the mortal) as for a mightier king, being
attached to him.
5. When he had created sap to the great father
Heaven, the knowing one stealthily .approached the
speckled (cows). The archer fiercely shot -an arrow
at him. The god turned his impetuous power
against his daughter l.
6. Augment, O Agni, twofold the strength of
MANtfALA I, HYMN Jl. 75
the man who worships l thee in his house, or offers
adoration to the loving one 2 day by day. May he
whom thou incitest be united with riches 3.
7. Every nourishment goes towards Agni *, as the
seven young2 rivers (flow) into the ocean. Our
strength does not shine from kinsmen3. Do thou
therefore who knowest this, procure among the gods
kindness for us.
81. When the sharp splendour2 reached the lord
of men to incite him3, the bright sperm poured
down from Heaven (or, from the god Dyaus)4, Agni
produced6 and furthered the blameless, young, well-
wishing host6.
9. He who traverses the paths quickly1 like
thought, the Sun alone rules over wealth altogether.
(There are) the two kings Mitra and Varuwa with
graceful hands2, who watch over the beloved am-
brosia3 in the cows.
10. Do not forget, O Agni, who art a sage pos-
sessed of knowledge *, our paternal friendship. Old
age impairs the appearance (of men) as a cloud
(covers the sun or the sky). Before this curse
(attains us), think thou (of us)2.
NOTES.
The same J?ishi. Metre, Trish/ubh.
Though the hymns 71-73 are not composed in the VirS^
metre like the preceding hymns, it is shown by manifold
evidence that they had the same origin. Verse 8 = VS.
XXXIII, ii ; TS. I, 3, 14, 6; MS. IV, 14, 15.
Verse 1.
Note 1. Comp. Geldner, Vediscbe Studien, II, 134.
Note 2. If the text is correct, ttre • sisters ' may either
76 VED1C HYMNS.
be the ten fingers which generate Agni by attrition (III, 29,
13 ; IV, 6, 8), or the streams of water among which Agni
grows up, or streams of Ghr/ta or the like (comp. II, j, 5 ;
sec below). Why these sisters are said to delight in the
dark and in the bright goddess, the Night and the Dawn,
remains doubtful.
But I think there are reasons which strongly recommend
a correction of the text. In III, 55, 11 we read jryavi £a
. . . cirushi £a svasarau, 'the two sisters, the dark one and
the red one.1 Is it not probable that in our passage also
it is the sister-s who are described as dark and red ? The
dark goddess and the red goddess of course are Night and
Dawn, and Night and Dawn, as is well known, are sisters
in Vedic poetry. And furthermore the ' sisters ' are de-
scribed in our verse as amorously exciting the god Agni :
for it cannot well be doubted that the svasara// of the third
Pada are identical with the uratf// of the first : similarly it
is said in 70, 7 — in a hymn belonging to the same collection
with our Sukta — that the Nights and Dawns augment
Agni's greatness; in other passages Agni is represented as
beloved by the Dawn, or as suckled by Night and Dawn
(Bergaigne, Religion Vedique, II, 14. i 5). The 'sisters ' then
arc stated in our verse to delight (a^ushran), probably in
Agni : now we read in II, 2, 2. abhi tva nakti// ushasaA
vava^ire agnc vatsam nasvasarcshu dhenava/// The Nights
and Dawns, Agni, have lowed at thce as the milch-cows in
their stalls at their calves ; ' comp. Bergaignc, II, 15. Thus
everything is clear, if we take the uszti/i and the svasaraA
for the bright and dark goddesses, i. c. for the Dawns and
Nights. The correction of the text to which this inter-
pretation leads, is svasara// sy&vi/i arushf// a^ushran, 'the
dark and the red sisters have delighted (in Agni).' It is
easy to understand that the corruption of the text was
occasioned by the simile of the fourth Pada. The words
ushasam na g£va// seemed to demand a parallel nominative
and a parallel accusative in the third Pada. The nomina-
tive was svas^ra//, but there was no accusative. Thus
probably arose the reading sy£vim arushim.
MAtfDALA I, HYMN 71. 77
Verse 2.
Note 1. On the Angiras as the fathers of the priestly
tribes, see H. O., Religion des Veda, 278.
Note 2. The phrase ushdsaA ketuA occurs several times
in the Rig-veda. I think that ketiim usr£A means exactly
the same ; it has been shown by Kaegi, Festgruss an
Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's
Beitrage, XV, 185, that a genitive sing. usr£/* existed.
Verse 3.
Note 1. Ludwig refers asya to the sacrificer, Bollensen to
Agni, and so does Saya;/a. I believe that asya should be
explained as rztasya ; the phrase r/tasya dhitf is frequently
used, comp. IV, 23, 8 ; IX, 76, 4; 97, 34 ; in, 2. See also
Ludwig's note on III, 3 1, i (vol. v, p. 65). — Prof. Max Miiller
refers r/ta to Agni. ' One might translate it by righteous :
They established the righteous (Agni), they moved his
mind (made him attend ?).'
Note 2. The substantive (of feminine gender) which is to
be supplied to didhishvaA, atrishyantl/*, &c., seems to me
to be gi'raA or the like. Ary&A stands frequently together
with gira/*. — Prof. Max Miiller writes : ' Could not ari be
a feminine like £arsha;/i and vi.r; see before, I, 70, i. We
should then translate, and then the people emulous, widely
spread, never flagging [the stones also are called atrishita//
atnshtfs^aA, X, 94, n], and active go tovxards the gods/
Note 3. See above, 70, i, note i.
Note 4. Are the prayers called ' free from thirst ' because
they are accompanied by libations of Ghr/ta, Soma, &c. ?
Note 5. I believe that devSn ^inma depends both on
£kkh&. and on vardhdyantiA.
Note 6. Devan, or rather dev£m, is gen. plur. ; see above,
70, 6, with note i.
Verse 4.
Note 1. The place in which vfbhr/taA stands would seem
to show that it is an epithet of Matamvan, and so it is
understood by Ludwig and by Bergaigne (Rel. Ved. I, 54).
78 VEDIC HYMNS.
But it is Agni himself, not M^taruvan, who is very fre-
quently mentioned as vfbhr/ta or the like. As we read
here, vfbhr/ta/* . . . grth&-grihe, it is said in V, n, 4.
agnfm nara/* vf bharante grih6-grihe, l the men carry Agni
hither and thither, to every house;' comp. I, 70, 10; III,
55,4 ; X, i, 2 ; 45, 2 ; 80, 4. Thus I believe the poet means
to say that Mdtarijvan first kindled Agni, in one place of
course, and that Agni then was brought to many places, to
all human dwellings. I think that the text indeed can be
understood in this way, if we suppose that the author, for
the sake of the metre, allowed himself a hyperbaton or
synchysis.
We must not omit to mention that the first Pada of I,
148, i is nearly^ identical with our passage: mathit ydt im
vish/a/2 m£tarkva. This Pdda is deficient by one syllable.
If we were to read vibhrzta/*, as in cur passage, this would
lead indeed to the conclusion that there is no hyperbaton
in our verse — for the verse, I, 148, i, could not be explained
in that way — but that vi'bhrzta// refers to M£tarLyvan.
I think, however, that it is more than doubtful that the
verse, I, 148, i, really ought to be corrected in this way ;
whatever may have been the original form of that verse, it
is quite possible, and even probable, that it differed from
our passage just in that one word.
Note 2. The exact meaning of Bhr/gavd;/a is doubtful.
It is, of course, derived from Bhr/gu as vdsavAna, takavAna,
from vasu, taku. Agni is called Bhr/gav£//a also in IV, 7,
4. Comp. Bergaigne, I, 54.
Note 3. With the words & dfltyam vivSya comp. IV, 9, 6.
v&hi ft u asya dfttyam.
Verse 5.
Note 1. This difficult verse evidently treats of the incest
which the father Dyaus has committed with his daughter.
Compare on this subject Bergaigne, Rel. Wd. II, 109 seq.
Agni seems td be represented here as stimulating the desire
of the father ; the ' sap ' (rdsa) probably is the sperm, comp.
I, 105, 2.
MAA7)ALA I, HYMN 71. 79
In the second Pdda, Agni, having done, as it seems; some
mischief, goes away to the ' speckled cows/ We cannot
say who these speckled cows were ; they evidently are
identical with those mentioned in another passage treating
of the same story, X, 61, 8. — Bergaigne paraphrases the
second P£da of our verse, wrongly in my opinion, ' Agni
sort furtivement de cette fille, de cette vache, prtsant'
The archer who shoots at Agni (third P£da) is not better
known to us than the speckled cows. Bergaigne's opinion,
' que cet archer n'est autre que le pere lui-meme/ is not
very convincing.
Verse 6.
Note 1. The traditional reading vibh£ti (' he who shines
for thee in his house ') gives no satisfactory sense. I pro-
pose to read vidhati. Cf. I, 120, i. kathS vidhati apra^etii/*.
Note 2. I have some doubts as to the correctness of
usat&& (Sa;;/hitapa///a, u^at6) dnu dyfin. U.rat, of course, is
an epithet not of the days, but of Agni. But then we
expect the dative. Correcting the text (orate) is all the
easier, because before a following vowel the dative and the
genitive were, in the original pronunciation, identical (ujatd«
dnu ; see my Prolegomena, 447 sqq.) ; the spellings of the
SawhiteLpd/Aa, u^at6 anu and usa.t& dnu, belong to the inven-
tions of Vedic grammarians.
Note 3. Literally, May he whom thou incitest drive on
the same chariot with riches. Comp. such expressions as
ratru/fc r&ya/* and the like.
Verse 7.
Note 1. Comp. IV, 44, 2. yuv6A vdpuA abhf pr/kshaA
sa&mte ; VII, 90, 5.
Note 2 Comp. I, 26, 10, note i.
Note 3. Ludwig : nicht unter unsern freunden ward
auszfundig gemacht die kraftspeise. Grassmann : nicht bei
Verwandten ward uns Nahrung sichtbar. Wilson : Our
food is not partaken of by our kinsmen. Griffith : Not by
our brethren was our food discovered. — Ludwig and Grass-
mann translate as if the text had ^Amfshu. What the
80 VEDIC HYMNS.
instrumental means is shown, I believe, for instance, by
IV, 14, 2. vf sflryayfc rasmibhi/t £ekitanaA, * the sun shining
with his rays/ Thus in our passage the poet seems to me
to say, ' We have no strong kinsmen who might add lustre
to our strength. Agni, procure thou strength to us.'
Comp. X, 23, 7. vidmd hi te pramatim deva ^amivat, ' for
we know, O god, thy providing care like that of a kinsman.'
— Prof. Max Muller proposes the translation : ' Our wealth
is not known by our kinsmen, i.e. we cannot support them
as we ought/
Verse 8.
Note 1. The poet returns here to the myth of which he
had spoken in verse 5. Should the order of the verses be
changed ?— On our verse, compare Geldner, Ved. Studien,
«. 34.
Note 2. Te^as seems to be here a synonym of retas, as
in the later language.
Note 3. Is the lord of men Agni ? See the third Pslda. —
Ish£ I consider, with Geldner, as an infinitive.
Note 4. My translation rests on the supposition that
dyauA is to be corrected into dy6A ; thus the ablative is
obtained, of which the word abh?ke is usually accompanied
(comp. Lanman, 433 ; Collitz, Bezzenberger's Beitrage, X,
15). If we leave the reading dyauA, this nominative will
be the subject of the verb Unat. Then t&aA must be accu-
sative dependent on £na/, and we can scarcely avoid
making nn'patim to depend on the infinitive ishe. This
is the way which Geldner has followed in interpreting
this passage. But I cannot consider this separation of
nr/pdtim from the verb £na/ very probable.
Note 5. The exact meaning of ^anayat seems to be here,
' he caused them to be born/ Comp. .Satapatha Br£hma#a
I, 7, 4, 4. yathl tad devA reta/* pra^anayan (comp. Aitareya
Brdhma;/a III, 34 ; see also Rig-veda X, 61, 7).
Note 6. This may be the host of the seven 7?/shis.
Comp. Ill, 31, 1-5 ; IV, i, 12 seq. (?). Or the Maruts are
alluded to (comp. below, 72, 4), though that seems to me
less probable.
MAJVDALA I, HYMN Jl. 8 1
Verse 9.
Note 1. Literally, in one day. But sadyd/J has already
in the Rig-veda the secondary meaning 'immediately,
quickly.'
Note 2. Comp. Ill, 56, 7. r^g£n£ mitr£-vdru#£ sup£#7.
Note 3. See below, 72, 6.
Verse 10.
Note 1. Comp. VII, 18, 2: there the words abhf vidu/f
kavf/j sdn are identical with our text..
Note 2. Of the second hemistich Prof. Collitz has treated
in Bezzenberger's Beitrage, X, 15, note. He paraphrases
the meaning in the following way : * Der Sinn des ganzen
Verses ist : unsere Freundschaft mit dir, Agni, stammt aus
alter Zeit. Nun sagt ,man zwar " im Alter andert sich das
Aussehn wie das der Wolke." Aber stehe du uns bei vor
diesem Fluche.' I do not believe that this interpretation,
though very ingenious, gives the real meaning of the Vedic
poet. — Comp. I, 179, i. minSti sriyam g&nm£ tanflndm
82 VEDIC HYMNS.
MANDALA I, HYMN 72.
ASH7AKA I, ADHYAYA 5, VARGA 17-18.
i. He has brought down (i.e. surpassed) the
wisdom of many a worshipper1, he who holds in his
hand all manly power. Agni has become the lord
of treasures, he who brought together all (powers
of) immortality.
2 1. All the clever immortals when seeking did not
find the calf though sojourning round about us.
The attentive (gods), wearying themselves, follow-
ing his footsteps2, stood at the highest, beautiful8
standing-place of Aghi.
3. When the bright ones1 had done service2 to
thee, the bright one, Agni, with Ghr/ta through
three autumns, they assumed worshipful names;
the well-born shaped their own bodies.
4. Acquiring (or, exploring?) for themselves the
two great worlds, the worshipful ones brought for-
ward their Rudra-like powers1. The mortal, when
(beings) were in discord2, perceived and found out
Agni standing in the highest place.
5. Being like-minded they1 reverentially ap-
proached him on their knees. Together with their
wives they venerated the venerable one2. Aban-
doning their bodies they made them their own3, the
(one) friend waking when the (other) friend closed
his eyes4.
6. When the worshipful (gods) have discovered
the thrice seven secret steps1 (or, places) laid down
in thee, they concordantly guard with them immor-
MAtfDALA I, HYMN 72. 83
tality. Protect thou the cattle and that which
remains steadfast2 and that which moves.
7. Knowing, O Agni, the established orders1 of
(human) dwellings, distribute in due order gifts2
that they may live. Knowing the ways which the
gods go', thou hast become the unwearied mes-
senger, the bearer of oblations.
8. They who knew the right way and were filled
with good intentions, beheld from heaven the seven
young1 (rivers) and the doors of riches. SaramA
found the strong stable of the cows from which human
clans receive their nourishment2.
9. The Earth has spread herself far and wide
with them who are great in their greatness, , the
mother Aditi, for the refreshment of the bird1, with
her sons who have assumed all powers of their own
dominion2, preparing (for themselves) the way to
immortality.
10. When the immortals created the two eyes of
heaven1, they placed fair splendour in him (Agni)a.
Then they rush down8 like streams let loose. The
red ones have recognised, O Agni, those which are
directed downwards4.
NOTES.
The same Rtshi and metre.— Verse i = TS. II, a, i*, i.
Verse 3 = TB. II, 4, 5, 6. Verses 8-9 = TB. II, 5, 8, 10.
Verse 1.
Note 1. The meaning seems to me to be : by his wisoom
he excels all human wisdom. Prof. Max Miiller translates:
1 Agni, who holds in his hand all that men desire, conquers
G 2
84 VEDIC HYMNS.
(or, wins for himself) the praises of many a wise worshipper.'
And the last P4da: 'he who brought together all immortal
blessings.'-On jajvat, see VI, 61, i; VII, 18, 18; VIII,
23, 28.
Verse 2.
Note 1. Here we have again the myth of the hidden
Agni whom the gods seek. Agni is meant by the calf.
Note 2. Going on foot, Sayawa.
Note 3. I follow Saya;/a, Bollensen, and Ludwig in taking
&£ru as a locative.
Verse 3.
Note 1. * Was not S&ya« a right in taking this verse as
referring to the Maruts? Cf. VI, 48, 21 su^ita also is
an epithet of the Maruts, I, 88, 3 ; 166, 12.' M. M.
Note 2. As to the subjunctive, comp. Delbriick, Syn-
taktische Forschungen, I, p. 67. The Taittirfya Brdhma;*a
(II, 4, 5, 6) reads saparydn.
Verse 4.
Note 1. I follow the Padap&/>fca which has rudrfya. But
possibly we may have the nom. plur. rudrfy&A: 'the
worshipful Rudriyas (i.e. Maruts) rushed forward.'
Note 2. The translation of nemddhita is in jeopardy.
Verse 5.
Note 1. Probably the mortals, as Ludwig understands it.
Comp. marta^, verse 4.
Note 2. The venerable one is Agni.
Note 3. Possibly the text is corrupt. In IV, 24, 3 we
read ririkv4»fsa>4 tanvaA kr/«vata tr£m, * abandoning (i.e.
risking) their bodies they took him (Indra) for their pro-
tector ' (comp. I, 100, 7). Should sv&h have supplanted
another word, for instance, tr£m ? As the pronoun svd very
frequently stands in apposition with tanfl, it may have
found its way aLo into passages to which it did not
belong.
MAJVDALA I, HYMN 72. 85
Note 4. The meaning seems to be that whenever the
attention of one of the friends relaxed, another friend
watched instead of the first. Sec Zeitschrift der Deutschen
Morgenl. Gesellschaft, XLIV, 328 ; Bartholomae, Studie.n
zur indogerm. Sprachgeschichte, I, 95.
Verse 6.
Note 1. Sayarra explains the trift sapti padS as the
three times seven kinds of sacrifices, the seven Pikaya^Aas,
the seven Havirya^Vzas, the seven Somaya^wfas. But this
later system of the twenty-one forms1 of sacrifice can
scarcely have existed at the time of the Rig-veda Sa*fthit£.
Three times seven is a favourite number in Rig-vedic
mysticism ; comp. I, 191, 12. 14; IV, i, 16 ; VII, 87, 4 ;
VIII, 46, 26 ; 69, 7 ; 96, 2 ; IX, JO, I ; 86, 21 ; X, 64i 8 ;
90, 15. Possibly three times seven pieces of wood (samf-
dha//) are alluded to, comp. X, 90, 15, but everybody who
has studied Bergaigne's Arithmetique mythologique (Rel.
Ved. II, 114 seq. ; see especially p. 122) will admit that
there are ever so many possible interpretations of a passage
like this. Prof. Max Midler's translation is : ' The worship-
ful gods found in thee the twenty-one words which are
hidden in thee. They guard with them the immortal
(Agni).'— Instead of avidan (Padap&///a) I think we must
read avidan.
Note 2. Ludwig certainly is wrong in translating ' hiite
du den wandel von tier und pflanze.' The author of this
group of hymns is very fond of the phrase sthfituA £aritham
and the like ; see I, 68P i ; 70, 3. 7. The same phrase, in
one or the other of its possible shapes, has evidently been
used by him here also. The plural masculine sthStr/n is
indeed very strange. Possibly J. Wackernagel is right In
reading sthituA (Kuhn's Zeitschrift, XXV, 287; comp.
Lanman, p. 42-2); the reading sth&trfu may be due to the
neighbourhood of parfn. This sort of blunder is very
frequent in the text of the Rig-veda. Prof. Max Muller
suggests : the stabled cattle and what moves about (in the
meadows).
86 VEDIC HYMNS.
Verse 7.
Note 1. On vayiina, comp. Pischel, Ved. Studien, I, 295.
300. c The thoughts of human beings.' M. M.
Note 2. Sunidh : Pischel, Ved. Studien, I, 32. 50.
Note 3. ' Which lead to the gods ?' M. M.
Verse 8.
Note 1. Comp. 1, 26, 10, note i. — * Beheld the seven young
rivers coming down from heaven/ M. M.
Note 2. See Delbruck, Syntaktische Forschungen, I, 87.
Verse 9.
Note 1. The bird seems to be Agni.
Note 2. The Padapd/Aa gives su-apaty£ni. There is no
doubt a word su-apatyd, 'blessed with good offspring/
This is frequently used together with such nouns as rayi,
kshaya, ish ; it stands in several passages by the side of
pra^vat See I, 117, 19 ; II, 2, 12 ; 4, 8 ; 9, 5 ; III, 3, 7 ;
16, i ; IV, 2, ii ; X, 30, 12. But from this word should
be distinguished sva-patyd, derived from svd-pati (X, 44,
i, &c.), ' a man's own dominion/ or ' own rulership ; ' comp.
£&spatyd. This word is found here, and in some other
passages, for instance, VII, 91, 3. vfcvd ft nira^ svapaty£ni
fcakruA, * the heroes have exercised all the powers of their
ov/ndominion ;' VIII, 15, 10. satr£ visvb svapaty£ni dadhishe,
-'ihou hast assumed (Indra) all powers of thy own dominion
Altogether.' — Ludwig translates correctly, 'alle selbsther-
Uchkeit/
The Taittirtya Br&hma«a reads JkakruA for tasthiiA. This
teading evidently rests on Rig-veda IV, 34, 9 ; VII, 91, 3.
There is no reason, however, for preferring this to the
traditional reading of our Rik-text
Verse 10.
Note 1. The sun and the moon ? This very natural
explanation will scarcely be modified on account of passages
the following (Satapatha Brahma^a I, 6, 3, 38):
MAJVDALA I, HYMN J2. 87
' These are the two eyes of the sacrifice, the (oblations of
butter called) A^yabhdgas.'
Note 2. Comp. below, 73, 4.
Note 3. It is not necessary to change the text ; I believe,
however, that the conjecture adhdA ksharanti (they stream
downwards) would not be quite improbable. Comp. my
Prolegomena, p. 369, note i. — The subject seems to be the
streams of sacrificial libations.
Note 4. Both expressions, 'the red ones' and 'those
which are directed downwards/ are feminine. The red
ones may be the dawns. But these cannot be called
' directed downwards/ I take, therefore, the one noun as
a nominative, the other as an accusative. Cannot ' those
which are directed downwards ' be the libations of Ghrita.
and the like, which the dawns see?— Prof. Max MUller
translates : ' People recognised the red netherward mares
(of thec), O Agni.' He supplies g\d\iJt or takes arushiA as
mares, cf.V, 56, 6.
VEDIC HYMNS.
MANDALA I. HYMN 73.
ASHTAKA I, ADHYAYA 5, VARGA 19-20.
1. He who gives vigour like wealth acquired by
the fathers1, who is a good guide like the instruction
of a sage, who is pleased (by worship) like a comfort-
ably resting guest2, (Agni) has crossed the (sacrificial)
seat of the worshipper like a Hotrz.
2. He who being truthful like the god Savitrz'1
protects by his power of mind all settlements2, praised
by many like impetuous splendour3, the truthful
one has become dear like vital breath and worthy
to be searched for4.
3 2. (Agni) who possessing every refreshment dwells
on the earth like a god, like a king who has made
himself (valiant) friends2, like heroes who sit in
front and under shelter, like a blameless wife beloved
by her husband —
4. Thee, O Agni, who art constantly kindled in the
house, men have worshipped in their firm dwellings.
They have placed in him rich splendour1. Be thou
possessed of all life, a supporter of riches2.
5. May the liberal givers, O Agni, attain nourish-
ment, may the rich1 who bestow gifts (on us) attain
to a full span of life. May we win in battles the
booty of him who does not give1, obtaining a (rich)
share before the gods, that we may win glory2.
6. The lowing milch-cows of ^?/ta, assigned by
Heaven, were exuberant with their full udders. The
rivers imploring the favour (of the gods) from afar
MAATOALA I, HYMN 73. 89
have broken through the midst of the rock with
their floods.
7. Imploring favour from thee, O Agni, the wor-
shipful (gods) have won glory in the sky. They
have made Night and Dawn of different shapes;
they have joined the black and red colour (to Night
and Dawn).
8. And may we, our liberal givers and ourselves,
be the mortals whom thou furtherest to wealth,
O Agni1. Like a shadow thou followest the whole
world, having filled the two worlds (Heaven and
Earth) and the aira.
9. May we, O Agni, guarded by thee, conquer with
our racers the racers, with our men- the mdn, with
our heroes the heroes (of our enemies). Being
masters of the riches which their fathers1 have con-
quered, may our rich (givers) reach a hundred
winters.
10. May these hymns, O Agni, worshipper (of
the gods), be grateful to thee, to thy mind and
heart. May we be able to bridle thee, the well-
harnessed wealth1, acquiring the glory which the
gods have assigned us.
NOTES.
The same tf ishi and metre.— Verse 5 = MS. IV, 14, 15-
Verse 7 = TB. II, 7, 12, 5. Verse 10 = MS. IV, 14, 15-
Verse 1.
Note 1. Agni is compared to wealth acquired by the
fathers, being himself pitnvitta, found by the forefathers
9O VEDIC HYMNS.
of the BrShmanic tribes. Prof. Max Muller proposes to
translate : ' wealth inherited from the fathers/
Note 2. Comp. VII, 42, 4, and see also VI, 16, 42.
Verse 2.
Note 1. The first PAda is identical with the fourth of
IX, 97, 48. There the expressions are referred to Soma.
Note 2. On vrgina, comp. the quotations given above,
I, 60, 3, note 2 ; cf. IX, 87, 2. vnginam rdksham&#a^.
Note 3. Comp. I, 64, 9. am&tiA n£ darratfi.
Note 4. Comp. II, 4, i (see below).
Verse 3.
Note 1. The first three Pidas are nearly identical with
III, 55, »i.
Note 2. As to the meaning of hitamitra, comp. X, 108,3.
mitram ena dadhdma; see also X, 132,5, and H. O.,
Religion des Veda, 186, note i.
Verse 4.
Note 1. Comp. I, 72, 10 (see above).
Note 2. I cannot accept Pischel's translation of dhaniwaA
ray!;*£m, ' der Reichtum fliessen lasst ' (Vedische Studien, I,
40). — 'Be'thou, who art rich in all food, the protector of
riches.' M. M.
Verse 5.
Note 1. On stirf and arf, see Bergaigne, Rel. V^d. II,
218 seq. ArydA may also be nom. pi. and mean ' (we) the
poor ones.'
Note 2. ' May we win in battles the booty of the enemy,
setting aside a share for the gods to their glory/ M. M.
Verse 8.
Note 1. In the first P£da one syllable is wanting.
Perhaps the ace. plur. y£n had here dissyllabic value.
Note 2. The last Pdda is identical with the second of
X, 139, 2.
MAJVDALA I, HYMN 73. 91
Verse 0.
Note 1. Comp. above, verse i, note i.
Verse 1O.
Note 1. Comp. jakema va^/naA ydmam, II, 5, i ; ignc
jakema te vayam yamam devasya v^inaA, III, 27, 3. As
sudhur and sudhura are epithets of horses, the poet of
course could say, jakema sudhuraA yimam te. But Agni
is not only a horse; he is also wealth (II, i, 12; IV, 2,
5, &c.). The combination of the two metaphors exolains
the curious expression sudhuraA
92 VED1C HYMNS.
MAAVJALA I, HYMN 74.
ASHTAKA I, ADHYAYA 5, VARGA 21-22.
1. Going forward to the sacrifice let us repeat
a prayer to Agni who hears us, may he be afar
or with us —
2. He who foremost1 in ... .2, when the human
tribes met (in battle), has preserved his home to the
worshipper.
3. And let the people say ' Agni is born, the
slayer of foes (or, the slayer of Vr/tra), he who
wins the prize in every battle/
4. The man in whose home thou art a messenger,
and to whose sacrificial food thou eagerly comest
for feasting, to whose worship thou impartest won-
derful power —
5. Such a man the people call a giver of good
oblations, O Angiras, a friend of the gods, O son
of strength1, and a possessor of a good Barhis (or
sacrificial grass).
6. And thou shalt conduct them hither, the
gods1, that we may praise them, that they may
eagerly come, O resplendent one, to the sacrificial
offerings.
7. No noise1 of the horses of the moving chariot2
is heard any way, when thou goest on thy messen-
gership, O Agni.
8. When guarded by thee the racer becomes
fearless; the worshipper, O Agni, who is behind,
gains the advantage1 over him who is ahead.
MAJWALA I, HYMN 74. 93
9. And thou winnest, O Agni, brilliant, high
bliss in strong heroes from the gods, O god, for the
worshipper.
NOTES.
This hymn opens the section ascribed to Gotama Rahu-
ga;/a, and belonging indeed, as several passages show, to
the family of the Gotamas (comp. Zeitschrift der D. Morg.
Gesellschaft, XLII, 221 ). The metre is G^yatri.— Verse i =
VS. Ill, ii ; TS. I, 5, 5> 15 MS. I, 5, i (I, 5, £ 6).
Verses 1-3 = SV. II, 729. 730. 732. Verse 3 = TS. Ill,
5, 11,4; MS. IV, 10, 3.
Verse 2.
Note 1. Or ptirvya//, ' the old Agni/ cf. IX, 96, 10? (M. M.)
Note 2. I have left untranslated the obscure word
sn?hitishu (Saya;/a, vadhakiriwishu). It seems to be iden-
tical with sndhiti, which occurs VIII, 96, 13. dpa sn&iiti//
nrimar\£A adhatta (the S&ma-veda has the reading snih°).
Here the verb apa adhatta (comp. VI, 20, 5; X, 164, 3)
and the comparison of the second hemistichs of the two
following verses, 14 and 15, seem to show that the word
means some kind of hostile powers, which would do very
well for our passage. — In Taittiriya Ara«yaka IV, 23 the
word snfhiti occurs in an enumeration of the 'terrible
substances' (ghor£A tanuvaA) of Agni. — Comp. Ludwig,
Ueber die neuesten Arbeiten auf dem Gebiete der JRig-
veda-Forschung, p. 93.
Verse 5.
Note 1. See above, I, 26, 10, note i.
Verse 6.
Note 1. See Delbruck, Syntaktische Forschungen, I, 20,
in.
94 VEDIC HYMNS.
Verse 7.
Note 1. On upabdf, which literally means the noise
produced by going, see Joh. Schmidt, Kuhn's Zeitschrift,
XXV, 55 ; , Hiibschmann, Das indogermanische Vocal-
system, 124.
Note 2. Y6// (comp. X, 176, 3?) seems to be a genitive
of yii, ' the going one ; ' comp. sva-yii, jubham-yii ; Lanman,
401.
Verse 8.
Note 1. The last syllable of asthat has the value of two
syllables.
MAtfDALA I, HYMN 7$. 95
MAJV£>ALA I, HYMN 75.
ASH7AKA I, ADHYAYA 5, VARGA $3.
1. Accept gladly our most widely-sounding1
speech, the most agreeable to the gods, thou who,
in thy mouth, offerest the sacrificial food (to the
gods).
2. And may we then pronounce to thee, O highest
Angiras, Agni, best worshipper, a prayer agrees^ble
to thee and successful.
3. Who is thy kinsman among men, O Agni ?
Who performs worship to thee1? Who art thou,
and where dost thou rest ?
4. Thou, O Agni, art the kinsman, the dear
friend (' Mitra ') of men, a friend who is to be
magnified by his friends.
5. Sacrifice for us to Mitra and Varuwa. Sacrifice
to the gods, (a sacrifice conforming to) the great
Rita \ Sacrifice, O Agni, to thy own house.
NOTES.
The same jRishi and metre. — Verse i = TB. Ill, 6, 7, i ;
MS. Ill, 10, i (IV, 13, 5). Verses 3-5 = SV. II, 885-887.
Verse 5 = VS. XXXIII, 3 ; TB. II, 7, 12, i.
Verse 1.
Note 1. Comp. VI, 68, 9. manma . . . saprdtha//.
Verse 3.
Vote 1. May we not take dlni-adhvara as a compound
with governed final member, like vidadvasu, sadddyoni &c. ?
Verse 5.
Note 1. Comp. Gaedicke, Der Accusativ im Veda, 159.
96 VEDIC HYMNS.
MAM9ALA I, HYMN 76.
ASH7AKA I, ADHYAYA 5, VARGA 24.
1. What supplication is to thy mind's taste1?
What (pious) thought may be, O Agni, most
agreeable to thee ? Or who has won for himself
thy wisdom by sacrifices ? Or with what thoughts
may we worship thee 2 ?
2. Come hither, Agni, sit down here as a Hotrt.
Become our undeceivable leader1. May Heaven
and Earth, the all-embracing, protect thee. Offer
the sacrifice to the gods that' they may be highly
gracious to us.
3. Burn down all sorcerers, O Agni ; become a pro-
tector of the sacrifices against imprecations. And
conduct hither the lord of Soma (Indra) with his
two bay horses. We have prepared hospitality for
him, the good giver.
4. With words procuring offspring, carrying thee
(to our sacrifice) with my mouth1, I call2 thee
hither, and thou shalt sit down here with the gods.
Perform the service of a Hotri and of a Potrz'3
O worshipful one. Be thou a giver and a father 4 of
riches.
5. As thou didst perform sacrifice to the gods
with the sacrificial food of the wise Manu \ a sage
together with sages, thus, O highly truthful Hot/7,
perform thou the sacrifice to-day, O Agni, with thy
joy-giving sacrificial ladle8.
MAM) ALA I, HYMN 76. 97
NOTES.
The same JWshi. Metre, Trish/ubh.
Verse 1.
Note 1. S&yaffa takes vira in the sense of 'holding back'
(comp, I, 143, 5), and makes manasa/; depend on vdriya.
He says, 'he agne te tava manaso varaya nivara;/ayasii^sv
avasth&paniya kopetir bhuvat kidr/ram upagamanaw bha-
vet.1 The modern translators arc evidently right in as-
signing to vira the meaning of ' wish ' or the like (comp.
VII, 59, a. y&& vaA vdriya dajati), but they differ as to
whether manasaA should be taken as belonging to varAya
or to upeti/z. Ludwig translates, 'Welches nahen des
geistes ist gegenstand der vval dir?1 Grassmann, 'Welch
Nahen ist nach deines Herzens Wunsche ? ' My opinion
is that the tradition of the text is not quite free from
suspicion. My doubts are based on VI, 21, 4. kas te
yzgn&k mdnase jdm variya, ' What sacrifice (O India) is
agreeable to thy mind, to thy wish?1 Here we have
a question addressed to the god, beginning with kas te,
quite similar to the question of our poet, which begins
with k£ te. We have the word sim, as in our passage
jAwtami. We have vardya exactly as in our passage.
We have, by the side of varAya, a case-form of manas as
in our passage. But we have the dative manase instead
of the genitive mdnasa//. We may add that there are
some other passages in which a dative of a similar meaning
stands likewise by the side of variya : thus, VIII, 82,3.
iram varaya manyave bhuvat te indra jam (comp. bhuvat
agm- jawilama in our passage) hridt, ' May it be, O Indra,
according to thy wish and thy mood, may it be agreeable
to thy heart ;f VIII, 84, 4. variya deva manyave, -to thy
wish, O god, to thy mood.1
All this tends to raise the supposition that in our
L46] H
98 VEDIC HYMNS.
passage also we should read manase vdrdya, which datives
seem to depend on jawtamd. We should then translate,
' What supplication, what (pious) thought may be, O Agni,
most agreeable to thy mind and to thy wish ? '
Note 2. This seems to be a P&da of the defective type,
with four syllables before the caesura and ending as if
there were five syllables before the caesura; comp. my
Prolegomena, 68 seq. It would be easy, however, to restore
the normal metrical form, for instance, by reading tiibhyam
instead of te.
Verse 2.
Note 1. Pura^-et£, literally, ' he who goes before some-
body/
Verse 4.
Note 1. It would be unnatural to give to the medium
£ huve the passive sense and not to translate it, as it must
be translated in so many passages, ' I call (thee) hither/
But, if so, it is very difficult to avoid the conclusion that
vdhni/j SLS& ('he who carries somebody with his mouth;'
comp. I, 129, 5; VI, n, a; 16, 9; VII, 16, 9; X, 115,3;
see vol. xxxii, pp. 42 seq.) refers here not to Agni, the
divine carrier, but to the human priest, who with his
mouth, i.e. by his songs, carries Agni to his sacrifice.
Vihni is used very frequently indeed of human worshippers,
and generally the transferring of epithets of the divine
priest Agni to human priests, and vice versa, is quite to
the taste of Vedic poets. — Comp. on & huve and vdhni/z
is£, Neisser, Bezzenberger's Beitrage, XVIII, 320 seq. ;
XX, 69, and below, I, 127, 8, note i; S.B.E., vol. xxxii,
p. 42. See also Delbriick, Altindische Syntax, 473, who
very rightly observes : es liegt kein Grund vor, dem huve
den Character einer ersten Person zu versagen.
Note 2. On the accent of huv£, on which Ludwig bases
very bold conclusions, see Delbriick, Altindische Syntax,
41 ; Weber, Indische Studien, XIII, 73.
Note 3. Comp. X, 3, 3.-— On the priestly functions of the
MAJVDALA I, HYMN 76. 99
Potr*, see Weber, Indische Studien,. X, 141, 366, 376 seq. ;
H. O , Religion des Veda, 391.
Note 4. On these vocatives, see Delbruck, Altindische
Syntax, 106.
Verse 6.
Note 1. Manus is here a proper name ; comp. Bergiigne,
I, 65 seq. On his priestly character, comp. H. O., Religion
des Veda, 275.
Note 2. On ^uhvd, comp. Pischel, Ved. Studien, II, 113.
The ladle is meant for the flame of Agni.
I 2
IOO VEDIC HYMNS.
MAAT/?ALA I, HYMN 77.
ASH7AKA I, AI>HVAYA 5, VARGA 25.
1. How shall we sacrifice to Agni ? What
words, agreeable to the god, shall be addressed
to him, the luminous one, who, being immortal and
righteous, the Hotrz", the best sacrifices conveys the
gods to the mortals1 ?
2. Bring hither by adoration the Hotrt who is
most beneficial in sacrifices and righteous. When
Agni repairs to the gods on behalf of the mortal1,
may he be attentive in his mind, and may he
perform the sacrifice2.
3. For he is wisdom1, he is manly, he is straight-
forward ; like Mitra he has become the charioteer of
the mysterious2. Therefore the Aryan clans3,
longing for the gods, address him, the wonderful
one, as the first at the sacrifices.
4. May that Agni, the manliest of men, triumphant
with riches [?] l, come with help to our words, to
our devotion, and (to the devotion) of those most
powerful liberal givers who bent on the prize2
have constantly stirred up our prayers 'J.
5. Thus Agni, the righteous <Yatavedas, has been
praised by the priestly Gotamas*. May he augment
their splendour a ad their strength. He the knowing
one gains increase according to his desire.
NOTES.
The same Rtshi and metre.
Verso 1.
Note 1. The construction is yaA kr/Vf 6ti dev#n mdrtyesnu.
Comp., for instance, X, 40, i. kdA v«un . . . hw/ute sadhdsthe
MAMDALA I, HYMN 77. IOI
1 Ludwig translates: der unter den sterblichen dcr
unsterbliche hotar . . . schafft die getter.—4 Could it be
ishkrmrti?' M. M.
Verse 2.
Note 1. The third P&da of this verse has nine syllables
instead of eleven. If we read, as several times must be
done, mdrtyaya for mdrtiya, we get ten syllables, and the
P&da may belong to the defective type mentioned above,
76, i, note 2.
Note 2. Ka, seems to me to stand here, as it several
times does, in the first of the members of sentence con*
nected by it See Delbriick, Altindische Syntax, 475.
Prof. Max Muller believes that it depends on ydt: ydt
ve//, yat £a sA WdhSti, ' Bring hither the Hotri ... so
that Agni may invite the gods . . . and that he (the mortal
or Agni) may be attentive, &c.'
Verse 8.
Note 1. Grassmann gives to knitu here and in a number
of other passages the meaning 'der Starke/ This is in-
admissible; comp. Bergaigne, III, 304.
Note 2. Here we have again a P£da- of ten syllables
(see verse 2, note i), unless bhflt has dissyllabic value.
Prof. Max Muller translates this Pdda: 'like a friend he is
the charioteer of enormous wealth/
Note 3. Comp. I, 96, 3 (see below).
Verse 4.
Note 1. On ri^tdas, comp. above, I, a6, 4, note i.
Note 2. Comp. I, 92, 8. There Ushas receives the
epithet v^aprasfttd.
Note 3. Comp. VII, 87, 3. spfca* VAru«asya . . . yi
ishdyanta minma.
Verse 6.
Note 1. This is again a PAda often syllables.
IO2 VEDIC HYMNS.
I, HYMN 78.
ASHTAKA I, ADHYAYA 5, VARGA 26.
1 . O G&tavedas, who dwellest among all tribes, we
the Gotamas (praise) thee with our song — we praise
thee aloud with (songs full of) splendour.
2. Gotama1 desirous of riches exalts thee, as
thou art, with his song. We praise thee aloud
with (songs full of) splendour.
3. We call thee, such as thou art, the highest
winner of booty, as Angiras did. We praise thee
aloud with (songs full of) splendour.
4. (We praise) thee, the greatest destroyer of
enemies (or, of Vrrtra), who hurlest the Dasyus
away — we praise thee, such as thou art, aloud with
(songs full of) splendour.
5. We the RahOgawas1 have recited a honey-
sweet speech to Agni. We praise thee aloud with
(songs full of) splendour.
NOTES.
The same jRtshi. Metre, GAyatrl.
Verse 2.
Note 1. This probably means, 'the descendant of
Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XLII,
209.
Verse 6.
Rote 1. The Rahftgaaas seem to be a branch of the
Gotamas; see Awal&yana Srautasfttra XII, 11, i.
MAM) ALA I, HYMN 79. 1 03
MAM9ALA I, HYMN 79.
ASHTAKA I, ADHYAYA 5, VARGA 27-28.
I.
1. The golden-haired in the expanse1 of the
atmosphere, the roaring2 snake, is hasting (through
the air) like the wind ; the brightly resplendent
watcher of the dawn 3, he who is like the glorious,
ever active and truthful (goddesses)4.
2. By thy goings the beautifully-winged (birds)
were disparaged l ; the black bull 2 has roared, when
here8 (all this happened). He has come as if with
the bounteous smiling (women) 4, The mists fly,
the clouds thunder.
3. When they have led him, who swells1 with the
milk of y?*'ta, on the straightest paths of 7?zta, then
Aryaman, Mitra, and Varu#a, he who walks round
the earth2, fill the leather-bag (the cloud) in the
womb of the lower (atmosphere [?]) 3.
II.
4. Agni, who art lord of booty, rich in cows,
young son of strength a, bestow on us, O <7atavedas,
great glory.
5. Being lighted, a Vasu, a sage, Agni who is to
be magnified by (pious) words, O (god) with many
faces, shine to us so that riches may be ours.
6. Reigning l by night by thy own power, O Agni*
and at the break of dawn, O god with sharp teeth,
burn against the sorcerers.
IO4 VED1C HYMNS.
III.
7. Bless us, O Agni, . with thy blessings, when
our Gayatra song is brought forward (to thee), thou
to whom reverence is due in all our prayers.
8. Bring us wealth, O Agni, which may be
always conquering, excellent and invincible1 in all
battles.
9. Bestow on us, Agni, through thy kindness l
wealth which may last all our life2, and have mercy3
on us that we may live.
IV.
10. O Gotama 19 bring forward purified words,
bring songs to the sharp-flaming Agni, desirous
of his favour.
u. May he who tries to harm us, whether nigh
or afar, fall down. Do thou lead us alone to in-
crease.
12. The thousand-eyed Agni, who dwells among
all tribes, scares away the Rakshas. The praise-
worthy Hotrz (Agni) is praised l.
NOTES.
The same jfrshi. Metre, 1-3 Trish/ubh ; 4-6 Ushwih ;
7-12 Gdyatri.
What in the traditional text is one hymn, consists really
of four independent hymns of three verses each. This is to
be concluded from the well-known laws of arrangement of
the Sawhitd, and is confirmed by the change of metre
and by the reception of two of the four hymns into other
Vedic Sawhitfis : the second (verses 4-6) is found in the
Sima-veda II, 911-913 ; V4g. Saa*hit4 XV, 35-37 ; Taitt
MAMPALA I, HYMN 79. 105
IV, 4, 4> 5 5 Maitr. Sawhitd II, 13, 8; the third
(verses 7-9) in the S£ma-veda II, 874-876. Besides, verses
1-2 occur Taitt. Sawh. Ill, i, 11, 4-5; verse 2, Maitr.
Sawh. IV, 12, 5; verse 4, S&ma-veda I, 99; verses 8, 9,
Maitr. Sawh. IV, 12, 4; verse 9, Maitr. Sawh. IV, 10, 6 ;
Taitt. Br. II, 4, 5, 3-
Verse 1.
Note 1. As to visara I think we should compare VII,
36, i. vi sSnunS. pr/thivf sasre urvf, 'The wide earth has
expanded with her surface/ Prof. Max Muller observes
with regard to this Pdda: when the sky sends forth the
rain, the lightning appears.
Note 2. On dhuni, see vol. xxxii, p. 112 (I, 64, 5), and
Geldner, Vedische Studien, I, 268. I do not take the word
with Geldner for an epithet of V£ta, the wind, <but of the
snake, i. e. Agni, who very probably is to be understood
here as ia the whole Tn'/f'a, as the fire of the lightning.
Note 3. Perhaps we have here again a Pada of ten
syllables, of the type which occurs several times in the
preceding hymns. Or possibly the text should be corrected :
ushasa/* na naveda/*, ' a knowcr (of sacrifices, comp. IV, 23,
4; V, 12, 3) like the dawns/ or ushas&m navcdaA (with
dissyllabic -am), ' a knower of the dawns.' — See Lanman,
P- 565.
Note 4. The waters? Or the dawns?
Verse 2.
Note 1. On the nasalization of aminantan in the Saw-
hit4 text, see my Prolegomena, p. 471.
Note 2. I. e. Par^anya, the thundering cloud. Comp. V,
83, i ; VII, 101, i ; Bergaign^ Rel. Vedique, III, 27 seq.
Note 3. Regarding yadi idam, cornp, IV, 5, 11. There
the verb belonging to yddi must be supplied ; in the sam^r
way our passage must be interpreted also, unless we resort
to changing the text and accentuating the verb noniva, in
which case the translation would be, c when the black bull
has bellowed here.'
106 VEDIC HYMNS.
Note 4. The women may be the showers of rain. Or
they could be understood as the dawns, comp. ushdsa^
ndvedd/*, verse i.
Verse 3.
Note 1. I propose to read pfyanam.
Note 2. On pdri^man, see Joh. Schmidt, Kuhn's Zeit-
schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage,
XV, 27 seq. ; Bergaigne, Rel. V^d. II, 505 ; and compare
especially X, 93, 4. The word evidently is connected not
with the verb gam, but with ksham, ' the earth/ of which
we find the genitives gmaA andgma/t.
Note 3. It does not seem probable to me that upara
means here the lower pressing-stone, as Grassmann, Ludwig,
and Pischel (Vedische Studien, I, 109) suggest (Grass-
mann : den Schlauch beim untern Pressstein. Ludwig : den
schlauch ... an des steines ort. Pischel : sie legen das
Fell mitten auf den Stein). I propose to supply r^fasaA ;
comp. I, 62, 5. ragdJt liparam; IV, i, n. rd^asa// asyd
y6nau, and especially IV, 17, 14, where we find the ' womb
of the atmosphere ' (ra^asaA asyd y6nau) mentioned, quite
as in our passage, together with the leather-bag (tva£), i. e.
the cloud. — Bergaigne (Rel. V6d. II, 505) translates and
explains, 'arrose la peau dans le sdjour de 1'inferieur,'
c'est-i-dire fait couler les eaux du del pour 1'Agni
terrestre.
Verse 4.
Note 1. See above, I, 26, 10, note i.
Veree 6.
Note 1. R^g-an seems to be the participle of r&g- ; comp.
VIII, 19, 31. kshapd^ vdstushu r&^asi. Now it is very im-
probable that of this participle a vocative should occur;
see Lanman, 509. I believe, therefore, that we should
accentuate r%an (comp. the remarks of Bartholomae,
Bezzenberger's Beitrage, XV, 204).
Verse 8.
Note 1. Comp. IX, 63, n. rayim . . . dush/aram.
MAJVDAIA I, HYMN ^<). 1 07
Verse 9.
Note 1. As to su^etund, comp. I, 159, 5.
Note 2. Comp. VI, 59, 9. rayfm vlrvSyuposhasam.
Note 3. Mdrafikam is a second object of dhehi, not an
epithet of rayfm. Comp^VIII, 7, 30.
Verse 10.
Note 1. Comp. above, 78, 2, note i.
Verse 12.
Note 1. On the use of the middle of gri with passive
meaning, comp. Delbriick, Altindische Syntax, 264.
IO8 VEDIC HYMNS.
MAJV£>ALA I, HYMN 94.
ASHTAKA I, ADHYAYA 6, VARGA 30-32.
1. We have sent forward1 with thoughtful mind
this song of praise like a chariot to the worthy
G&tavedas. For blissful is his care for us in his
companionship. Agni ! May we suffer no harm in
thy friendship.
2. He prospers for whom thou performest the
sacrifice ; he dwells untouched l ; he acquires
abundance of heroes. He is strong ;( no distress
overtakes him. Agni I May we suffer no harm in
thy friendship.
3. May we be able to light thee. Prosper our
prayers. The gods eat the sacrificial food that is
offered in thee. Bring thou hither the Adityas, for
we long for them. Agni ! May we suffer no harm
in thy friendship.
4. Let us bring fuel and prepare sacrificial gifts
for thee, awaking thy attention at each joint1 (of
the month). Help forward our prayers that we
may live. Agni! May we suffer no harm in thy
friendship.
5. (He is) the shepherd of the clans1; by his
nightly light the creatures walk, the two-footed and
four-footed. Thou art the bright, great splendour
of dawn. Agni ! May we suffer no harm in thy
friendship.
6. Thou art the Adhvaryu and the ancient Hotr*,
the Prajistn'1, the Pom, the born Purohita2.
Knowing the duties of every priest thou givest
MAM) ALA I, HYMN 94. IO9
success, O wise one. Agni! May we suffer no
harm in thy friendship.
7. Thou who art beautiful, of like appearance on
all sides, thou shinest forth even when afar like
lightning. Thou seest, O god, even over the
darkness of night. Agni ! May we suffer no harm
in thy friendship.
8. May the chariot of him who presses Soma,
be to tHe front *, O gods. May our curse overcome
the malicious ones. Accept (O gods) this prayer
and make it prosper. Agni ! May we suffer no
harm in thy friendship.
9. Strike away with thy weapons those who curse
us, the malicious onejs, all ghouls, be they near
or afar. And make a good path to the sacrifice of
him who praises thee. Agni ! May we suffer no
harm in thy friendship.
10.. When thou hast yoked to thy chariot the
two ruddy, red horses, whom the wind drives
forward, and thy roaring is like that of a bull,
then thou movest the trees with thy banner of
smoke1. Agni! May we suffer no harm in thy
friendship.
n. And when thy grass-consuming sparks are
scattered, the winged (birds)1 also fear the noise.
Then all goes well with thee and thy chariots,
Agni ! May we suffer no harm in thy friendship.
12. He makes Mitra and Varu«a get refreshing
drink. He mysteriously turns away the anger of
the Maruts1. Be merciful towards us. May their
mind be again (as it was before). Agni ! May we
suffer no harm in thy friendship.
13. Thou art god of the gods, a wonderful Mitra
(i.,e. friend, of the gods)1. Thou art the Vasu
IIO VEDIC HYMNS.
of the Vasusi welcome at the sacrifice. May we be
under thy most wide-reaching protection. Agni!
May we suffer no harm in thy friendship.
14. That is thy glorious (nature) that when
kindled in thy own house, and fed with Soma, thou
art awake l, the most merciful one. Thou bestowest
treasures and wealth on the worshipper. Agni!
May we suffer no harm in thy friendship.
15. May we be of those to whom thou, O pos-
sessor of beautiful wealth, O Aditi \ art pleased to
grant sinlessness in health and wealth 2, and whom
thou wilt quicken- with glorious strength and with
abundance of progeny.
1 6. Do thou, O Agni, thou who knowest (how to
grant) happiness, prolong our life here, O God!
May Mitra and Vanma grant us this, may Aditi,
the Sindhu, the Earth, and the Sky1!
NOTES.
This hymn with the whole collection which it opens is
ascribed to Kutsa Angirasa. The metre is £agati ; the
two last verses, as is frequently the case in £agati-hymns
(see H. O., Prolegomena, 144 seq.), are composed in
Trish/ubh. The hymn has been translated by Prof. Max
Miiller, Physical Religion, p. 173. — Verse I = MS. II, 7, 3 ;
SV. I, 66 ; AV. XX, 13, 3. Verses if 3, 4 = SV. II, 414-
416. 415-
Verse 1.
Note 1. Prof. Max Miiller translates, 'Let us build up
this hymn of praise.' To me it rather seems that the
reading should be, as Boehtlingk-Roth have proposed, s. v.
sam-hi, sdm ahema. Comp. 1, 61, 4. asmaf ft u st6mam sdm
MAJTOALA I, HYMN 94. Ill
hinomi rdtham nd tdshtfl-iva, ' to him I send forward a song
of praise as a carpenter (fits out) a chariot' Compare
besides, IX, 71, 5 ; I, 184, 4 ; II, 19, 7 ; VI, 45, H, &c.
Verse 2.
Note 1. Comp. vol. xxxii, p. 65, I, 37, i note.
Verse 4.
Note 1. Parvan, * joint,' seems to refer here, as it very
frequently does in the later Vedic and post-Vedic texts, to
the joints of the month, the sacrificial days of the full and
change of the moon (the parva#a-sacrifices). As to the
temporal use of the instrumental, comp. ritunb and ritubhlA ;
Delbruck, Altindische Syntax, p. 130.
Verse 5.
Note 1. Ludwig proposes the correction of vu£m gop£A
into vis&m gopa/* (genitive). But I think it will be suffi-
cient to write asya accented. As to vis&m gopHA, comp.
96»4-
Verse 6.
Note 1. The Prasastri (or Upavaktr*), literally, 'the
commznder,' is the same priest who is more usually
designated as the Maitnivaru#a. All the priests mentioned
here (with the exception of the Purohita, see next note)
belong to the ancient system of the ' seven Hotns,' enum-
erated, for instance, II, i, 2. Comp. H. O., Religion des
Veda, 383 seq.
NotjB 2. The Purohita or house-priest does not, pro-
perly speaking, belong to the number of the priests
officiating . at a sacrifice (ri\.v\gaK)9 though of course the
Purohita could act 'as a ritvig. Geldner (Vedische Studien,
II, 144) seems to be wrong in concluding from our passage
that 'already in the Rig-veda the Purohita, being the
superintendent of the holy service, was a real rhv\g, i. e.
officiating priest' Comp. H. O., loc. cit, 374 seq. ; 379,
note 2.
112 VEDIC HYMNS.
Verse 8.
Note 1. On pflrva//, comp. I, 34, 10; V, 31, 11.
Verse 10.
Note 1. The regular accentuation of a determinative
compound ('banner of smoke') would be dhumaketiind.
But it is very natural that the traditional text gives the
accent of the Bahuvrihi ('he whose banner is smoke')
which so frequently occurs.
Verse 11.
Note 1. As to patatrfoaA, comp. above, I, 58, 5.
Verse 12.
Note 1. Most probably .the meaning is not that the
Maruts are expected to turn away the anger of somebody
else, but thafthe anger of the Maruts shall be turned away
by Agni. Comp. I, 171, i; VI, 66, 5; VII, 58, 5;
Bergaigne, Religion Vedique, II, 401. It seems, conse-
quently, that we should read avayAt£. — On avaydtahe&A,
scil. Indra, see vol. xxxii, p. 292 (I, 171, 6), and also IV, i,
4; VI, 66, 5.
The genitives Mitrdsya Varu«asya may be understood
as depending, together with Mariitdm, on he/a^. In this
case the translation would be: 'He mysteriously turns
away the anger of Mitra and Varuwa and of the Maruts in
order that (men) may get refreshing drink.1
Verse 13.
Note 1. On the frequent identification of Agni with
Mitra, see Bergaigne, Religion Vedique, III, 134 seq.
Verse 14.
Note 1. On the root far used with regard to Agni, see
the remarks of Dr. Neisser in Bezzenberger's Beitrage, XIII,
297 seq.
MAJVDALA I, HYMN 94. 113
Verse 15.
Note 1. Agni is invoked here by the name of Aditi, with
an evident allusion to the goddess Aditi, as granting freedom
from bonds, which is the original meaning of Aditi. Comp.
M. M., vol. xxxii, pp. 241, 260, 262 ; H. O., Religion des
Veda, p. 204.
Note 2. Comp. Ill, 54, 19. On sarvatat (sarvatdti), see
M. M/s note, vol. xxxii, p. 260, note a, and compare
Darmesteter, Haurvat£/ et Ameretd/, p. 80. See also
La'nman, p. 386.
Verse 16.
Note 1. The last hemistich is the regular conclusion of
the Kutsa hymns.
[46]
114 VEDIC HYMNS.
MANUAL A I, HYMN 95.
ASHTAKA I, ADHYAYA 7, VARGA 1-2.
1. Two (sisters) of different shapes wander along,
pursuing a good aim. The one and the other
suckles the calf1. With the one (the calf) is golden,
moving according to its worit2. With the other
it is seen clear, full of fine splendour.
2. The ten unwearied l young women 2 have
brought forth this widely-spread germ of Tvash//73.
Him, the sharp-faced (Agni) who is endowed with
his own splendour, the shining one, they4 carry
around among men.
3. They celebrate his three births: one in the
sea, one in heaven, one in the waters1. In the
eastern region2 he commanding determines the
seasons of the dwellers on earth by his present
power 3.
4. Who among you has understood this hidden
(god) ? l The calf has by itself given birth to
its mothers2. The germ of many (mothers), the
great seer, moving by his own strength, comes
forward from the lap of the active ones 3.
51. The fair (child Agni) grows up visibly in
them in his own glory, standing erect in the lap
of the down-streaming (waters). Both (Heaven and
Earth) fled away in fear of (the son of) Tvash/^'2,
when he was born, but turning back they caress
the lion.
6. They caress him both, like two kind women;
like lowing cows they have approached him in
their own way. He has become the lord of all
MAJVDALA I, <HYMN 95. 115
powers \ he whom they anoint with sacrificial gifts
from the right side 2.
7. He raises his arms again and again like
Savitri1. He the terrible pressing on ranges
both wings 2 (of his army). He raises up his
bright vesture from himself alone3. He gives
new garments to his mothers.
8. He assumes his fierce appearance which is
above (i.e. the lightning?), being united with the
cows l, the waters in his seat. The prayer purifies
the bottom of the seer (?) -. This was the meeting
among the gods3.
9. The wide space encompasses thy base, the
resplendent foundation1 of the buffalo. Agni ! Being
kindled protect us with all thy undeceivable guard-
ians who are endowed with their own splendour.
10. On the dry ground he produces a stream1,
a course, a flood. With his bright floods he reaches
the earth. Whatever is old he receives into his
belly. He moves about within the young sprout-
ing grass2.
11. Thus, O Agni, being strengthened by fuel,
shine thou to us with wealth-giving shine, O purifier,
for the sake of glory. May Mitra and Varuwa grant
us this, may Aditi, Sindhu, the Earth, and the Sky !
NOTES.
The same -foshi. The metre is Trish/ubh.— Verse i =
VS. XXXIII, 5; TB. II, 7, 12, a. Verse a = TB. II, 8,
7, 4. Verse 5 = TB. II, 8, 7, 4 ; MS. IV, 14, 8.
Verse 1.
Note 1. The two females are evidently Night and Dawn
I 2
1 1 6 VEDIC HYMNS.
(comp. below, 96, 5). The calf is Agni whose bright
appearance by night is contrasted here with his paler
splendour by day (comp. below, 127, 5). The explanation
of Professor Hillebrandt (Vedische Mythologie, I, 331) that
' das von ihnen wechselnd gesaugte Kalb der bald als Sonne
bald als Mond erscheinende Lichtgott, d. h. Agni ist,' does
not seem convincing to me.
Note 2. I cannot follow Hillebrandt (loc. cit. 335) in
translating svadh£v4n ' an Labung reich/
Verse 2.
Note 1. On feminine nominatives in -£sa/t like dtandrdsa//,
see Lanman, Noun-Inflection, 362.
Note 2. The ten young women are the fingers which
produce the fire by the attrition of woods.
Note 3. On Tvash/r/ as the father of Agni, see Hille-
brandt, Vedische Mythologie, I, 522 seq.; Bergaigne, Rel.
V&L, III, 47 seq.
Note 4. Hillebrandt (loc. cit.) takes the ten fingers as
the subject of pari nayanti, which does not seem probable.
Verse 3.
Note 1. It is surprising that Agnifs birth in the sea and
his birth in the waters are distinguished. The poet's
meaning is not quite clear. Prof. Max Muller thinks of
the rising sun and the lightning in the clouds. Comp.
H. O., Religion des Veda, 107.
Note 2. We ought to read pradkam ; comp. IV, 29, 3 ;
IX, 111,3.
Note 3. Comp. X, 85, 18, where it is said of the moon
that she ' is born again, determining the seasons.' Thus it
is possible that the poet understands here Agni as dwelling
in the moon as light. Comp. on this identification Bergaigne,
I, 159, and Hillebrandt, Ved. Mythologie, I, 330 seq. But
this interpretation of our passage is by no means certain.
Verse 4.
Note 1. Possibly we should correct V&h iddm vaA mnyim\
comp. VII, 56, 4 ; 61, 5. The translation would be : ' Who
MAtfDALA I, HYMN 95. II J
among you has understood this secret?' — the secret that
a calf should give birth to cows.
Note 2. In my opinion the mothers are the waters ; the
calf is Agni. The meaning must be, consequently, that, as
Agni is born from the waters thus the waters are born
from Agni. Agni — we may try to interpret the poet's
meaning — sends his smoke to the sky. The smoke is
changed to clouds ; the clouds send forth water. Exactly
the same meaning seems to be expressed in I, 164, 51.
Comp. also Manu III, 76. agnau pr^st^hutiA samyag
adityam upatish/Aate, ddity^" '^eiyate vrzshtir vr/sh/er
anna/;/ tata// p\'ag£/i. — Prof. Max Miiller observes: 'The
mothers are day and night, or heaven and earth. The
calf, the son, Agni, being born of the night gives birth to
the day, and being born of the day (in the evening) gives
birth to the night Or it may be that Agni, light, makes
Dyaus and Przthivi to be visible/ — Prof. Hillebrandt's
interpretation of our verse is quite different ; see Vedischc
Mythologie, I, 335.
Note 3. I. e. the fire is born from the waters.
Verse 5.
Note 1. Comp. Hillebrandt, Ved. Myth., I, 371, 523.
Note 2. I.e. the son of Tvash/rz (see above, verse 2)
considered as identical with his father. Comp. Bergaigne,
III, 47, and see also Aufrecht, Kuhn's Zeitschrift, I, 356.
Verse 6.
Note 1. On daksha and its relation to krdtu, comp.
Geldner, Vedische Studien, I, 267.
Note 2. The poet seems to play upon words ; ' power '
is daksha, ' from the right side* dakshiwata// (i.e. approach-
ing respectfully, dakshiwtkn'tya).
Verse 7.
Note 1. Comp. Bergaigne, Rel. V£d., Ill, 46-
Note 2. Observe the dual form steau ending in -au, not
in -4. Comp. Lanman, Noun-Inflection, 576. Prof. Max
Il8 VEDIC HYltfNS.
Muller translates here: ' He the terrible tries and stretches
out the hems of his sleeves.' This may indeed be the
meaning of si£.
Note 3. See Geldner, Vcdische Studien, II, 189.
Verse 8.
Note 1. The cows of course are intended for the sacrificial
food coming from the cow, such as milk and butter.
Note 2. The two nominatives, kavfA and dhi7/, can
scarcely be right The subject seems to be the prayer which
cleanses, as it were, Agni, and thus augments his splendour
(comp. IV, 15, 6 ; VIII, 103, 7). Possibly we should read
kave^ budhndm. Comp., however, IX, 47, 4. svayam kavi'/j
vidhartdri vfpr£ya rdtnam \kkh&\\ yadi marmngyate dhfya/*.
In this difficult verse so much is clear that the seer (kavi'/j)
is subject, and that he is stated to purify the prayers.
Note 3. The meaning seems to be that at the sacrificial
fire all gods assemble.
Verse 9.
Note 1. On dh£man, comp. M. M., vol. xxxii, p. 383 seq.
— Prof. Max Muller proposes the following translation:
* Thy wide effulgence goes round the firmament, the firm
seat of the strong one (buffatlo).'
Verse 10.
Note 1. Ludwtg takes srotaA as a locative. But it is
very improbable that we should have here a survival of the
ancient locatives of stems in -s without a case-ending (Joh.
Schmidt, Kuhn's Zeitschrift, XXVII, 306; Brugmann,
Grundriss der vergl. Grammatik, vol. ii, p. 611). In
Ludwig's opinion ' it follows from the corresponding g&tum
Qrmim that srotas stands for srotasi as dhanvan for dhan-
vani.' But this is not convincing.
Note 2.' On Agni as inhabiting the sprouting grass,
comp. HI, 5, 8 ; VII, 9, 3. c I believe this refers to the
blades of grass used as tinder to catch the sparks of fire.'
M. M.
MAtfDALA I, HYMN 96. 119
MAMPALA I, HYMN 96.
ASHZAKA I, ADHYAYA 7, VARGA 3-4.
1. Being born by strength1 in the ancient way,
lo ! he (Agni) has assumed instantly all the qualities
of a sage. The Waters and the Dhisha^a2 have
furthered the friend (Mitra 3). The gods have held
Agni as the giver of wealth.
2. By the ancient Nivid \ by Ayu's 2 wisdom he
has procreated these children of men. With his
irradiating look3 (he has procreated) the Sky and
the Waters. The gods have held Agni as the
giver of wealth.
3. The Aryan clans magnified1 him as the first
performer of sacrifices, as receiving offerings, as
striving forward, the son of strength, the Bharata 2,
the bestower of mighty rain (?) 3. The gods have
held Agni as the giver of wealth.
4. He, Mdtarwvan1, the lord of bountiful pros-
perity, has found a path for (his ?) offspring, he who
has found the sun, the shepherd of the clans, the
begetter of the two worlds. The gods have held
Agni as the giver of wealth.
5. Night and Dawn, who constantly destroy each
others appearance, suckle one young calf1 unitedly-.
The piece of gold3 shines between Heaven and
Earth. The gods have held Agni as the giver of
wealth.
6. (He is) the base of wealth, the assemt fer of
all goods1, the beacon of sacrifice, the fulfiller of
thought, the bird2. In order to guard their immor-
I 20 VEDIC HYMNS.
tality the gods have held him, Agni, as the giver
of wealth.
7. Him who is now and who was formerly the
abode of wealth, the earth1 (i.e. the dwelling-place
or support) of what is born and of what will be
born, the shepherd and guardian of what is and
of much that comes into being. The gods have
held Agni as the giver of wealth.
8. May (Agni,) the giver of wealth, present us
with quick wealth. May the giver of wealth (pre-
sent us, with wealth) united with strong men1. The
giver of wealth (should grant us) food together
with valiant heroes. The giver of wealth should
grant us long life.
NOTES.
The same jRishi and metre. — Verses i, a = MS. IV, 10,
6. Verse 5 = VS. XII, 2 ; XVII, 70; TS. IV, i, 10, 4;
$,5>*; 7,12,3; MS. 11,7, 8.
Verse 1.
Note 1. I. e. by the attrition of the woods, as sdhasaA
putraA.
Note 2. Two new discussions on dhisha^i have been
given by Hillebrandt (Ved. Mythologie, I, 175 seq.; comp.
the criticisms of Ludwig, Ueber die neuesten arbeiten auf
dem gebiete der R.gveda-forschung, 85 seq.) and Pischel
(Ved. Studien, II, 82 seq.). Hillebrandt arrives at the
conclusion that dhisha#£ is the Earth (in the dual,
\Hcaven and Earth ; in the plural, Heaven, Air, and Earth),
and besides the Vedi, i. e. the excavated spot of ground
which serves as a kind of altar for the sacrifice. Similar is
MAA'DALA I, HYMN 96. 121
Pischel's opinion. He believes that the singular dhishd;/a
is everywhere to be interpreted as a proper name: the
name of a goddess of wealth and prosperity. The dual
dhisha/*e means 'Heaven and Earth:' thus the original
meaning of dhisha#& must have been, as Pischel concludes,
either Heaven or Earth. He tries to show that it is Earth,
and so does Prof. Hillebrandt. The goddess of wealth
originally was a goddess of the earth conceived as the liberal
giver of wealth. This goddess, Prof. Pischel thinks, was
closely related to, or even identical with, the goddess Aditi,
whom the same scholar also believes to be a personification
of the Earth.
I mlust confess that even this close agreement of these
two distinguished scholars has failed to convince me. It
is quite true that the dual dhishawe means Heaven and
Earth, and it is possible that the singular may, at least in
some passages, mean the Earth. But I cannot believe that
this is the original meaning of the word. Originally, in
my opinion, dhishdtfd was an implement used at the sacri-
fice, more especially at the Soma sacrifice. The add
(Soma-stones) are said to rest in the lap of the dhishi«4
(I, 109, 3). In a Ya^us Mantra referring to the sacrificial
preparation of Soma (Va^asaneyi SawhitH VI, 26) the
dhisha;/£, or more exactly the Dhishd#&s, as goddesses
(dhishdwaj £a devJ/i), are mentioned together with the
sacrificial fire, the waters, and the grSvdwaA, the stones. In
a similar connection we find a Ya^us formula pronounced
when the Adhvaryu began to beat the Soma plants with the
Upd^misavana stone (see Weber, Indische Studien, X, 370).
There the Soma was addressed first, and then the two
Dhishatf &s : ' Do not be afraid, do not be terrified, assume
sap (O Soma !). O two Dhisha»&s ! Being firm show firm-
ness !' (VS^asaneyi Sawhitd VI, 35). Here the Satapatha
Brfihmawa (III, 9, 4, 18) says, that some authorities refer
the last words to the two boards (phalake) on which the
pressing-stones rest (see Hillebrandt, Ved. Mythologie, I,
149 seq.). But the author of the Br&hma;/a himself declares
that Heaven and Earth are addressed; for as to the boards
122 VEDIC HYMNS.
used for pressing the Soma, it would be of no consequence if
they were broken. — Other passages in which the dhishan£/i
are mentioned in connection with the preparation of the
Soma, are Rig-veda IX, 59, 2 ; X, 17, 2. In the last passage
* the lap of the Dh.' is mentioned as in I, 109, 3 (see above).
The dhisha;/d was anointed, 1, 102, i. The dhishawd is men-
tioned in connection with the waters which were fetched
by the Adhvaryus and used at the sacrifice, X, 30, 6, and
in connection with the sacrificial fire, III, 2, i, and in our
passage. I have therefore no doubt that according to
the original meaning the Dhisha^d was, as stated above,
a sacrificial implement used chiefly, though not exclusively,
at the pressing of the Soma. I do not venture to determine
the exact nature of this implement, but I think that from
the passages collected above it will be evident that it was
a sort of support on which the pressing-stones rested.
A similar support may have been used for the vessel
containing the sacrificial water, and for the sacrificial fire.
This support was considered as yielding the Soma to Indra,
as strengthening Indra, as inciting Indra and the gods to
liberality towards men. Thus we have a goddess Dhishawi
who wears t6e aspect of a goddess of wealth. She is invoked
as one of the Gn£s in I, 22, 10 with Hotra Bharatf. Finally
the Earth, the support of everything, was likened to this
support of the pressing-stones and of the Soma; and
Heaven and Earth were then considered as the two
Dhisha;/as/
Note 3. Comp. above, 94, 13, note i.
Verse 2.
Note 1. On the solemn formulas of invocation, called
Nivids, see Haug's Aitareya Brihmawa, p. 32 seq. ; Weber,
Indische Studien, IX, 355 ; H. O., Religion des Veda, 387,
note 2. Of course, the Nivids which SAnkhdyana (Srauta-
sutra VIII, 16-25) gives, cannot be those to which the
poets of the Rig-veda several times allude.
Note 2. On Ayu as one of the mythical ancestors of
MAJVDALA I, HYMN 96. 123
mankind, nearly related to Manu, see Bergaigne, Religion
V£dique, I, 59 seq.
Note 3. Ushas is called vivasvati, III, 30, 13 (cf.
Bergaigne, I, 86) ; we are justified, consequently, in trans-
lating vivasvata £dkshas&, ' with the irradiating look/ But
in giving this translation we should not forget that the
poet no doubt at the same time intended to allude to the
name of Vivasvat, the father of Yama.
Verse 3.
Note 1. The text has i/ata. Com p. above, I, i, i, note £
Note 2. Agni seems to be called Bharata as belonging
to the people of Bharatas. Comp. H. O., ' Buddha, sein
Leben, seine Lehre, seine Gemeinde ' (first edition), p. 414
seq. More usually Agni is designated as Bharata.
Note 3. Sr/pradanum. On deinu, the meaning of which
I consider to be ' rain ' or the like, comp. the discussion
of Prof. Max Miiller, vol. xxxii, 113 seq. The exact
meaning of s/Vpra, which should not be compared
with the Greek \nrapos, cannot be determined. The
etymology is a very unsafe guide in such questions, and
neither the connection with the root srz'p, ' to creep/ ' to
crawl/ nor with the noun sarpfs, ' butter/ seems to lead to
a satisfactory result. The passages in which sr/pra or
compounds of this adjective occur, point to a meaning
like ' great/ ' mighty/ l fine/ Thus sr/prabhqgas seems to
be something like purubh6^as or subhq^as ; Indra's arms
(kardsna) are called both sr/pra (VIII, 32, 10) and pnfthii
(VI, 19, 3); finally srzpraddnu, which is used here as an
epithet of Agni, and VIII, 25, 5 of Mitra and Varuwa, does
not seem to differ very much from sudanu.
Verse 4.
Note 1. M&tarijvan, the messenger of Vivasvat, who car-
ried the fire from heaven to earth, was originally distinct
from Agni, but is identified with him in several passages.
See M. M., Physical Religion, p. 152 ; Bergaigne, Religion
V^dique, I, 52 seq. ; H. O., Religion des Veda, 122.
124 VEDIC HYMNS.
Verse 5.
Note 1. Comp. above, 95, i, and I, 113, 3. ruradvatsa.
The calf, of course, is Agni.
Note 2. Literally, ' turned towards each other.1
Note 3. The gold is again Agni.
Verse 6.
Note. 1. The first Pada is identical with X, 139, 3.
Note 2. I prefer with Ludwig to take v&/i as a nomina-
tive (comp. Lanman, Noun-Inflection, 375) instead of a
genitive.
Verse 7.
Note 1. Compare the very obscure verse X, 3 1 , 5. iyam
s£ bhuyd ushdsam iva kshaV/, ' may she be the earth, as it
were, of the dawns/ ' She ' may possibly be the earth,
which would be designated here as a dwelling-place or
support of the dawns.
Verse 8.
Note 1 frof. Max Muller proposes another translation
of sanara. He writes : ' One expects an opposition
between turd and sdnara. Sanara can hardly be the same
as vlrdvat in the next line. I should like to take sanara as
a variety of sana and sandtdna. Give us fleeting, i. e. daily
wealth, and give us old, i. e. lasting wealth I '
MAAWALA I, HYMN 97. 125
I, HYMN 97.
ASHTAKA I, ADHYAYA 7, VARGA 5.
1. Driving away* evil1 with thy light, Agni, shine
upon us with wealth — driving away evil with thy
light.
2. Longing for rich fields, for a free path, and
for wealth, we sacrifice— driving away evil with
thy light.
3 J. When he stands forth as the riiost glorious
one among them 2, and when our liberal lords excel
— driving away evil with thy light —
4. When through thde, Agni, the liberal lords,
and when through thee we may multiply with
offspring — driving away evil with thy light —
5. When the rays of the mighty Agni go forth
on all sides — driving away evil with thy light —
6. For thou indeed, (O god) whose face is turned
everywhere, encompassest (the world) everywhere —
driving away evil with thy light.
7. Do thou carry us, as with a boat, across hostile
powers, (O god) whose face is turned everywhere —
driving away evil with thy light.
8. Do thou carry us across (evil) to welfare, as
across a stream with a boat1 — driving away evil
with thy light,
126 VEDIC HYMNS.
NOTES.
The same Xtshi. Metre, Gdyatri. The hymn is
addressed to Agni Suti. — Verses 1-8 = AV. IV, 33, 1-8 ;
TA. VI, u, 1-2. Verse i = TA. VI, 10, i.
Verse 1.
Note 1. Lanman (Sanskrit Reader, p. 363) translates :
' Driving away with flames our sin.' But agha is not
exactly sin.
Verse 3.
Note 1. In this verse as well as in the verses 4 and 5 —
all commencing with the words pra ydt — the principal
clauses are wanting. As to the meaning, however, these
clauses are supplied by the refrain ; ' driving away evil ' of
course means * may he drive away evil/
Note 2. 'Among them' seems to mean 'among the
liberal lords.'
Verse 8.
Note 1. Cf. Lanman, p. 434.
MAMDALA I, HYMN 98. 127
MAA^ALA I, HYMN 98.
ASHTAKA I, ADHYAYA 7, VARGA 6.
1. May we dwell in the favour of (Agni) Vais-
vdnara. He indeed is a king, leading all beings
to gloriousness l. As soon as born from here he
looks over this whole world. VaLrv&nara unites
with the Sun2.
2. Agni who has been looked and longed for l in
Heaven, who has been looked for on Earth — he
who hafc been looked for, has entered all herbs.
May Agni VaLrv&nara, who has strongly been looked
for, protect us from harm by day and by night.
3. Valrvanara ! May this be true of thee : may
wealth and liberal givers attend us! May Mitra
and Varu#a grant us this, may Aditi, the Sindhu,
the Earth, and the Sky !
NOTES.
The same Rtshi. Metre, TrishAibh.— Verse i = VS.
XXVI, 7 ; TS. I, 5, n, 3 ; MS. IV, 11, i. Verse 2 =VS.
XVIII, 73 ; TS. 1, 5, n, i ; IV, 4, ia, 5 ; 7, i5> 6 5 TB. Ill,
n, 6,4; MS. 11,13, u.
Verse 1.
Note 1. Comp. VI, 70, i. bhiivan4n&m abhijriy4.
Abhi^rf seems to mean, going or leading towards (abhf)
gloriousness (stf). Prof. Pischel's opinion on the word is
different ; see Vedische Studien, I, 53 seq.
Note 2. As to yatate, comp. V, 4, 4. yatamdna^
rajmfbhiA sfiryasya; IX, mf 3. sdm ra^mfbhiA yatate
Verse 2.
Note 1. On the disappearance of Agni who is looked
for everywhere, see M. M., Physical Religion, 264 seq.;
Bergaigne, Rel. V&lique, II, 75.
128 VEDIC HYMNS.
MAA^ALA I, HYMN 99.
ASH7AKA I, ADHYAYA 8, VARGA 7.
i. Let us press Soma for G&tavedas *. May he
burn down the property of the niggard 2. May he,
Agni, bring us across all troubles, across all difficul-
ties, as across a stream with a boat.
NOTES.
The j?ishi is Ka^yapa M£ri£a. Metre, Trish/ubh. —
Verse i = TA. X, i.
Verse 1.
Note 1. Tfiis is one of the very rare passages in which
Agni standing alone and not accompanied by Indra or the
Maruts &c. is mentioned as drinking Soma. It seems as
if this verse were not composed for the regular Soma
sacrifice, but for a special occasion.
Note 2. Cf. Delbruck, Syntakt Forschungen, I, 112.
MAA7)ALA I, HYMN 127. 129
MAATZ?ALA I, HYMN 127.
ASHFAKA II, ADHYAYA 1, VARGA 12-13.
1. I deem Agni to be the munificent Hotrt, the
Vasu, the Son of strength1, 6&tavedas, like a priest,
G&tavedas2 : the best performer of the sacrifice, the
god who with his upright body that is turned towards
the gods, and with his flame longs for the shine of
the (boiling) ghee3, of the butter that is offered in
(the fire).
2. May we, the sacrificers, call thee hither, the
best of sacrificers1, the first of the Ahgiras, O priest,
with our prayers, with priestly prayers, O bright
one2: thee who like the heaven ejicompassest the
earth3, the Hotri of human tribes, the manly flame-
haired, whom these folks — whom all folks should
favour in order to speed him (to our sacrifice).
3. He indeed, shining mightily with his shining
strength1, becomes the conqueror of deceitful foes*
— like an axe, the conqueror of deceitful foes*.
He at whose onslaught3 even what is strong melts
away4, steady things (waste away) like forests (which
are burnt or bend down in the storm)5. Conquering
he holds himself back ; he does not proceed6. As
with a conquering bow-man he proceeds6,
4. Even what is firm gives way before him : thus
it is known. With hottest kindling-sticks1 one wor-
ships him2 for winning his favour, one worships Agni
for winning his favour. He who dives into many
forests as if carving the wood with his flame, destroy*
even firm food3 with his strength — he destroy
even what is firm with his strength.
- K
130 VEDIC HYMNS-
5. Let us place that power1 of his in our neigh-
bourhood2— (that power) which is more visible by
night than by day3 — (more visible) than by day to
the unremitting4 (worshipper). Therefore his life is
a firm hold5, like (a fathers) safe refuge to a son :
(the fires) that never grow old, tending to blessings
enjoyed or not enjoyed (before)6 — the fires that
never grow old, tending (to such blessings).
6. He indeed makes a mighty noise like the host
of the Maruts, . . .' on the rich fields, . . .* on the
. . .l. He, the seizer, ate the offerings2, he who
has deservedly become the banner of the sacrifice.
And when he joyously and joyfully (proceeds), all
followed gladly on his path ; men (have followed)
his path as for a triumphal procession.
7. When forsooth the Kfstas1 striving for heaven,
when the Blm'gus have addressed him paying
reverence — the Blmgus producing him by attrition,
with worship : Agni is the lord of goods, the bright
one, who is their2 supporter. May the wise one
accept the wonted coverings3; may the wise one
accept them.
8. We invoke thee, the lord of all people, the
common master of the house of all, to enjoy (the
sacrifice): (we call) thee. -who truly art carried by
prayers as by a vehicle1 to enjoy (the sacrifice): the
guest of men in whose presence (they live) as before
a fathers (face), and all those immortals (attain) to
strength, and the offerings among the gods (attain)
to strength.
9. Thou, O Agni, art born, the mightiest by
might l, for the divine world, the strongest one, like
Wealth for the divine world. For .thy delight is
most strong, and thy power is most brilliant. And
MAJVDALA I, HYMN I 2 7.
they walk around thee2, O (god) who never growest
old, like obedient (servants), O (god) who never
growest old.
10. Let your praise go forth to the great Agni,
who is mighty in his might, who awakens at dawn,
like a winner of cattle1 — let it go forth to Agni.
When (the worshipper) rich in offerings has loudly
praised him2 in all lands 3, he wakes4 like a singer in
front of the dawns5, the flaming one (?), the Hotrt
(in front) of the dawns5.
11. Thus being seen by us, bring near to us,
O Agni, graciously united with the gods, benig-
nantly, great wealth benignantly. Make us behold
great (bliss of valiant offspring1), O mightiest one,
that we may obtain such enjoyment. Produce great
bliss of valiant offspring, O bountiful Lord, (as fire
is produced) by attrition, for those who praise thee,
like a strong hero in thy might.
NOTES.
The JRishi is Paru££/*epa Daivoddsi, the metre Atyashri
(verse 6 Atidhr/ti). — Verses 1-3 = SV. II, 1163-1165.
Verse i = SV. I, 465 ; VS. XV, 4? 5 TS. IV, *, 4, 8 ;
MS. II, 13, 8 ; AV. XX, 67, 3.
Verse 1.
Note 1. There is no doubt that the reading of the
Rig-veda text vasum is correct ; the Sdma-veda has vdso//.
Comp. H. O., Prolegomena, p. 280.
Note 2. * Is it a play on the word ? Like a priest
knowing all things ? ' M. M.
Note 3. There is a metrical irregularity in this Pada ; it
has six syllables instead of five before the caesura. The
text, however, seems to be correct.
K 2
132 VEDIC HYMNS.
Verse 2.
Note 1. The first Pdda is Trisli/ubh instead of Gagatl.
It would be easy to correct huvemahi, but that form is
never found in the Rig-veda, though both huvema and
havAmahe are frequent. Thus it is very probable that we
have here a metrical irregularity of the type described by
H. O., Prolegomena, p. 117.
Note 2. Comp. VIII, 60, 3. vfprebhiA ^ukra mdnmabhiA.
Note 3. If the explanation^ of pdrj^man which we have
adopted (see above, I, 79, 3, note 2) is correct, it will be
impossible, of course, to accept Bergaigne's opinion (Rel.
V&l., II, 505, note i) that the accusative dy£m is governed
by pdrj^m&nam.
Verse 3.
Note 1. In the second P4da one syllable is wanting.
The text seems to be correct, and the irregularity apparently
is the typical one described by H. O., Prolegomena,
p. 68 seq. : the Pdda has the tetrasyllable beginning (before
the caesura), and it goes on as if the beginning had been
pentasyllable. Several P&das of the same irregular
structure occur in our hymn, thus in verse 9 : tvdm (read
tudm) agne II sdhasA sahantama/4 ; verse 10 : pra vaA mah£
II sahasa sahasvate ; usha^-budhe 11 paru-s6 na agndye.
, Note 2. The comparison para^ii^ na, ' like an axe/ raises
doubts as to the correctness of druham-tardA. ParaJiiA
seems to point to a compound containing the element drii,
;wood;' comp. below, 130, 4; VII, 104, 21. The second
member of the compound would be han, which is frequently
used with the meaning of cutting wood (II, 14, a ; X, 89, 7).
Thus the reading would be dru-hantaraA (comp. vr/tra-
hdntama^), ' a mighty wood-cutter.' As to this use pf the
comparative, see Delbriick, Altindische Syntax, p. 196.
Note 3. Comp. V, 7, 2. ydsya sam^'tau.
Note 4. Prof. Max Muller (Science of Thought, p. 325)
believes that the root ^ru occurs here in the sense of
shaking. To me it seems that this sruvat is a misspelling
MAADALA I, HYMN 1 2 7. 133
for sriivat. The opinion of Pischel and Geldner (Vedische
Studien, I, p. vi) is different.
Note 5. The meaning of the comparison which I have
indicated by the words in parentheses, becomes clear from
VIII, 40, i. vdn&-iva v£te ft.
Note 6. The two last Pddas are very obscure. In the
last Pada but one nd would seem to be comparative, not
negative, because it has the same meaning in the last P£da,
and because its vowel does not coalesce with the following
initial vowel (comp. Benfey's dissertation, ' Behandlung des
auslautenden a in na " wie " und nd " nicht." ' But then
instead of yamate a substantive meaning something like
'hero' would be required. And ako instead of the in-
strumental dhanva-sahA one should expect to find a nomi-
native; comp. Benfey, Vedica und Linguistica, p. 180,
note i. — Prof. Max Miiller translates: 'Holding out (or
resisting) he stands firm, he does not budge ; holding his
bow he does not budge.'
Verse 4,
Note 1. The words t4f ish/MbhiA ardmbhi^ are repeated,
probably by the same poet, below, 129, 5.
Note 2. It may be observed that several times in the
Paru&Wepa hymns the parallelism between two subsequent
Pctdas has corrupted the text, the reading of the one P&da
being wrongly introduced into the other. For instances
I refer to I, 129, u, where the last vaso has been added
from the preceding P£da, and to the last P&da but one of
I> *35> 4- Possibly our P&da, which in its traditional form
is metrically abnormal (comp., however, M. M.'s Hymns to
the Maruts, ist ed., p. cxii), has suffered damage in the
same way. The comparison of I, 129, 5 would lead us to
conjecture : t4fish/MbhiA ardmbhi/i na dvase. ' One wor-
ships him in order that he may grant his favour as if (he
were to help us) with hottest kindling-sticks. One worships
Agni in order that he may grant his favour.'
Note 3. Comp. IV, 7, 10. sthirit £it ann4 dayate vf
The food is the wood which Agni consumes.
134 VEDIC HYMNS.
Verse 5.
Note 1. See Prof, von Roth's translation of this verse,
Zcitschrift der D. Morg. Gesellschaft, XLVIII, 117. On
prikshdm, comp. M. M., vol. xxxii, p. 302 ; Pischel, Vedische
Studien, I, p. 96 seq. The translation of such a word can
only be tentative.
Note 2. To iipar£su something like vikshii JV, 37, 3)
seems to be supplied.
Note 3. Comp. the Latin expression, 'argutius qtiam
verius.' Pischel, Gottinger Gelehrte Anzeigen, 1884, p. 516
seq.; Delbriick. Altindische Syntax, p. 196. .
Note 4. Apr&yus seems to be an anomalous formation,
instead of dpr&yu, unless we have to read dpr^yuve. Ac-
cording to Pischel (Gottinger Gel. Anzeigen, 1890, p. 542),
Apr&yushe would mean 'dem der da lebt.' But I do not
think that this apr&yus should be separated from dprdyu,
which, as may be seen from I, 89, i compared with III,
5, 6 and X, 4, 7, is identical in meaning with, and evidently
etymologically related to, aprayu^^ant.
Note 5. Grabhawavat is the contrary of agrabhawd, I,
116,5.
Note 6. Comp. Ill, 30, 7. dbhaktam kit bha^ate.
Verse 6.
Note 1. Ludwig : ' in den bebauten fluren zu verehren,
auf den wiisten flachen zu v^Tehren.1 Prof. Max Muller
observes with regard to ish/dni/* : * it stani//, or ish + stani/i
(ish-karta), much thundering.' For £rtan& he proposes the
translation, 'ploughed field/ I have left both words un-
translated.
Note 2. Adat is imperfect of ad ; there is a play upon
words (£dat and a-dad/A).
Verse 7.
Note 1. Who the Kistas (cf. La n man, p. 346) are is not
known. They seem, however, either to be identical with
the Bhrs'gus or to be another ancient and probably mythical
family of priests like them. They are mentioned also in
VI, 67, 10.
MAMDALA I, HYMN I2/. 135
Note 2. 'Their' refers to * goods.'
Note 3. The fuel and libations with which Agni is
covered ?
Verse 8.
Note 1. Vct'has and its compounds, such as st6mav£has,
ukthavahas, gfrvahas, have been treated of by Dr. Neisser
in his ingenious article on vahni, Bezzenberger's Beitrage,
XVIII, 301 seq. (comp. on vahni, vol. xxxii, p. 37 seq.).
Dr. Neisser tries to show that by the side of vdhni, derived
from vah = Latin vehere, and meaning 'draught-horse' (and
besides — though Dr. Neisser does not admit this, see p. 316
— ' a person that drives in a chariot '), there existed a second
substantive vahni connected with the Greek evx*<r0ai, and
meaning both 'erhaben' and 'erhebend,' i.e. praising the
gods (loc. cit., p. 314). With this second vdhni he connects
vShas and' its compounds. One of the principal arguments
of Dr. Neisser is the fact quite correctly stated by him
(p. 301), that 'the word vahni very frequently associates
itself to the term hotr/, while it does not with the com-
pounds havyavah and havyavahana.' This fact, indeed,
points to the conclusion that 'those compounds belong
to another sphere of ideas than vahni' (p. 302). But
Dr. Neisser seems to me to go too far in concluding that
vahni, standing as an epithet of Agni, is not derived from
vah = vehere. Agni's action consists npt only in carrying
the sacrificial food to the gods, but also in carrying the
gods to the sacrifice of men, and in coming to that sacrifice
himself with his chariot and his horses. Nor do the words
stomavihas or ukthdv&has, if derived from vah= vehere,
necessarily presuppose the admissibility of expressions such
as ' uktham (stomam) vahati vipra/z devan a££/ia ' (p. 303),
but those compounds may also rest on an idea conveyed
by expressions such as ' uktham (stoma/t) vahati devan upa
ya^am,' which idea is quite Vedic. Thus st6mav&has in
my opinion means, as an epithet of the god, * carried by
the stoma as by a vehicle' (comp. VII, 24, 5. eshd st6nuufc
mah£ ugr£ya vShe dhurf-iva Atya^ nd vA^iyan adhdyi), or,
as an epithet of the human worshippers, c fitting out the
136" VEDIC HYMNS.
stoma as a vehicle.1 I believe that the words in question
can thus be explained in conformity with the whole range
or Vedic thought, and the artificial distinction of two differ-
ent substantives vihni, &c., will be avoided. For special
indications pointing in the same direction, which are
furnished by the passages which contain the words here
treated of, I refer to Bergaigne, Religion Ve'dique, II,
286 seq, and to the article of Dr. Neisser himself, p. 321
seq.
Verse 9.
Note 1. On the metrical irregularity, see above, verse 3,
note i.
Note 2. Te seems to stand for the accusative, comp.
Pischel, Zeitschrift 4er D. Morgenl. Gesellschaft, XXXV,
714 seq.; Delbriick, Altindische Syntax, 205. Or may
the meaning be: 'and thy (worshippers) walk around
thee . . . like obedient (servants)?'
Verse 1O.
Note 1. On the metre, see above, verse 3, note i. Prof.
Max Miiller translates, ' like a hunter for cattle-'
Note 2. The phrase vfjvlsu ksh£sli ^tiguve occurs also,
V, 64, 2. The same hymn contains the word su-£etund,
which is found in the eleventh verse of our hymn.
Note 3. Literally, ' on all earths.1 Comp. X, 2, 6. nrivitiA
inu kshiA.
Note 4. Garate\ ' he wakes/ at the same time can mean
he sings/ and he is praised.1 Comp. Neisser, Bezzen-
berger's Beitrage, 3JIII, 298.
Note 5. The translation ' dawn ' is conjectural only. But
il gives a good meaning in all the passages which contain
the word r*shO*£m (besides our passage, V, 25, i ; VIII,
71, 15 ; X, 6, i). Prof. Max Miiller translates the last two
Pftdas : ' he sings like Rebha at the head of all singers,
like a clever Hotrl' among the singers/ — Comp. Lanman,
p. 4*4-
Vena 11.
Note 1. I supply suvlryam ; see the last PAda but one.
MAM) ALA I, HYMN 128. 137
MANJDALA I, HYMN 128.
ASHJ'AKA II, ADHYAYA 1, VARGA 14-15.
1. He was born in Manu's firm law1, the Hotrz,
the best sacrificer, according to the will of the U-ri^s2,
Agni, according to his own will. Always listening
to him who wishes to be his friend, like a treasure
to him who aspires to renown, the unbeguiled Hotrz
sat down in the abode of food (on the altar) ; en-
veloped 8 (he sat down) in the abode of food.
2. We render him attentive1, the promoter of
. sacrifice, on the path of 7?z'ta, by adoration with
offerings, in the divine 'world, by (adoration) with
offerings2. In bringing us vigour he never becomes
worn out with this body of his: he whom M&ta-
rwvan (has brought) to Manu from afar, the god
whom he has brought from afar.
3. In his (own) way he moves in one moment
round the terrestrial (space), the sudden devourer
(emitting) his sperm, the bellowing bull emitting his
sperm, the bellower1, looking round with a hundred
eyes, the god who quickly courses in the forests2,
taking his seat on the lower ridges, Agni, and on
the highest ridges.
4. This highly wise Purohita, Agni watches sac-
rifice and service1 house by house ; by (the power
of) his mind he is intent upon sacrifice. By (the
power of) his mind helpful to him who desires food2,
he looks on all creatures, since he has beeij born, the
guest adorned with ghee, (since) the helpful carrier
(of the gods)3 has been born.
138 VEDIC HYMNS.
5. When through his (Agni's) power the bounties
grow in strength, with the roar of Agni l as with
that of the Maruts2 — like bounties offered to a
vigorous man : then he by his greatness stirs up
the gift of goods. May he protect us from misfor-
tune and injury, from evil spell and injury.
6. The far-reaching1 steward2 has taken all goods3
in his right hand, and strongly advancing does not
let them loose; desirous of glory he does not let
them loose. For every supplicant4 thou hast carried
the oblations to the gods6. For every righteous
one he procures a treasure ; Agni opens both folds
of the door (for him).
7. He has been established as the most blissful
one in the enclosures of men, Agni, at the saorifices,
like a noble lord of the clans, a beloved lord of the
clans at the sacrifices : he rules over the oblations of
men to which nourishing power has been imparted *.
May he protect us from harm that comes from
Vanwa, from harm 2 that comes from the great god.
8. They magnify Agni the Hotri, the dispenser
of goods. They have roused the beloved, the most
shining steward1 (of sacrifice) ; they have roused the
carrier of oblations. The gods desirous of goods
(have roused) him in whom all life dwells, who pos-
sesses all wealth, the Hot^', the worshipful sage, the
lovely one for the sake of bliss ; with praises (they
have roused), desirous of goods, the lovely one.
NOTES.
The same ^/shi and metre.— Verse 6 =5 TB. II, 5, 4, 4.
MAtfDALA I, HYMN 128. 139
Verse 1.
Note 1. As to dhdrlmatfi, comp. IX, 86, 4, where it is
said that the streams of Soma flow forward, ' dhdrtmam ; '
Bergaigne, III, 219. ' Domain, precinct, sanctuary? ' M. M.
Note 2. The U^i^as (comp. above, I, 60, 2, note i) kre
closely related to the Bhri'gus ; they are considered as the
first sacrificers, the first worshippers of Agni. See Ber-
gaigne, I, 57 seq.
Note 3. Enveloped in fuel and libations.
Verse 2.
Note 1. Comp. M. M.'s note, vol xxxii, p. 437.
Note £. Comp. Lanman, pp. 516, 518.
Verse 3.
Note 1. Prof. Max Muller translates the second and third
Pddas : ' again and again shouting, bellowing forth his sperm,
yea, placing his sperm with bellowing.'
Note 2. Of course the fuel is alluded to.
Verse 4.
Note 1. Ya^;7asya adhvarasya, * sacrifice and service;'
comp. above, I, 1,4, note i.
Note 2. The translation is doubtful. If the denominative
ishtiy is derived from ishu, the meaning must be * to fly like
an arrow,' or possibly 'to shoot arrows.' But I do not
think that the poet can have meant to say that Agni acts
as a vedh£6 and looks on all creatures ' for him who flies
like an arrow,' or * for hitn who shoots arrows.' We should
rather have to write ishuyate without accent, so that the
translation would be : ' By (the power of) his mind helpful
(Agni) flies like an arrow ; he looks on all creatures * (comp.
VI, 3, 5, where it is said that Agni shoots arrows). But
possibly ishOy, which is found only here, may be a synonym
of ishudhy, see verse 6. It may be a denominative from
ish, influenced by the type of verbs like rigtoy* kratfly,
I4O VEDIC HYMNS.
vasfly, &c. Then the accent can be retained, and the
translation would be as given in the text ('to him who
desires food').
Note 3. On vdhni, comp. above, I, 127, 8, note I,
Verse 5.
Note 1. The cerebral n in ave«a clearly points to the "cor-
rection of the text agn^A rdve#a.
Note 2. The Maruts are called bhqgi/*, V, 53, 16 (stuhf
bho^n, 'praise the liberal ones'). Here we have the
corresponding abstract noun.
Verse 6.
Note 1. VMyas (comp. Bergaigne, Religion Wdique, III,
287) seems to be formed like vfmahas, vf^etas, vfmanas.
The meaning then will be 'of extended Myas.' The
substantive hdyas, which is not found in the texts separ-
ately, may be derived from g fhite or from hin6ti, and mean
something like ' energy.5 At all events it seems impossible
to connect thfe adjective vfh&yas with the substantive
vih&yas, ' the aerial space,' belonging to the classical lan-
guage.
Note 2. Comp. the remark above, I, 58, 7, note 2.
Note 3. I propose to read vkvH vf-hAySA aratfA vdsfl
dadhe hdste dakshi«e. Comp. IX, 18, 4. & y&A
v&rySi vasfini KdstayoA dadh£.
Note 4. Comp. Pischel, Vedische Studien, 1, 191.
Note 6. Comp. VIII, 19, i. devatrft havydm 6hire.
Verse 7.
Note 1. ll& kn'td seems to be identical with fshkr/ta,
Note 2. Regarding the metre, comp. Lanman, p. 383.
Verse 8.
Note 1. Comp. I, 58, 7, note i.
MAtfflAIA I, HYMN 140. 14!
MAA/X>ALA I, HYMN 140.
ASHTAKA II, ADHYAYA 2, VARGA 5-7.
1. For him who sits on the Vedi (i.e. on the
sacrificial bed), whose foundations are pleasant, for
the brilliant Agni bring forward1 a receptacle 2, which
is to him like a drink. Clothe1 the bright one in
prayer as in a garment, him whose chariot is light,
whose colour is bright, the destroyer of darkness.
2. He who has a twofold birth1, presses on
towards the threefold food2; what he has eaten
grows again after a year 3. With the mduth and the
tongue of the one he (shows himself as) the noble,
manly one ; with the other (mouth) the stubborn
(Agni) wipes off the trees 4.
3. Both his mothers1, dwelling together, immersed
in darkness, and affrighted, proceed towards the
young child who stretches forward his tongue, who
sparkling moves about thirstily, whom men should
attach to themselves, who agitates (the world), the
increaser of his father 2.
4. Thy speedy (teams)1 that strive to break loose
for the benefit of the man who acts as men do, the
swift ones, drawing black furrows — thy quick (horses),
striving apart, the agile, swift runners, incited by the
wind, are yoked.
5. When he stroking his wide course proceeds
panting, thundering, roaring, then those sparkling
(rays) of his fly about wildly, displaying wondrous
darkness, a large sight1.
6. When he bends down over the brown (plants)1
like a busy (servant), he roars afid approaches his
142 VEDIC HYMNS.
wives like a bull. Displaying his power he adorns
his bodies with beauty ; like a terrible beast, difficult
to seize, he shakes his horns.
7. He clasps (the plants, &c.) that have been laid
together and have been laid out1. Knowing them,
while they know him, and being their own (friend or
lover) he lies on them. They grow again and
attain godhead. They produce together another
shape of the parents2.
8. The long-haired virgins1 have embraced him.
Having died they stand upright again for him (Agni)
the living one (or, for him the Ayu). Delivering
them of old age he proceeds roaring, procreating
another vital spirit, an indestructible life.
9. Licking everywhere the upper garment of the
mother1, he spreads himself over the space with his
mightily devouring warriors, giving strength to
everything that has feet, licking and licking. The
reddish white one2 follows her ways3.
10. Shine, O Agni, among our liberal lords, for
thou ~ art a mightily breathing bull, a friend of the
house. Throwing down the (mothers) of the young
child1 thou hast shone, (a protector of thy friends)
like a coat of mail in battles, hurrying around.
11. May this well-composed (prayer), O Agni, be
more welcome to thee than a badly-composed one —
more welcome than even a welcome prayer. With
the bright light of thy body win thou treasures
for us.
12. Grant us, Agni, for our chariot and for our
house a ship which has its own rudders and which
has feet1, which may save our strong men and our
liberal v lords and our people, and which may be
a shelter for us.
MAJVDALA I, HYMN 140. 143
13. Approve, O Agni, our hymn alone. May
Heaven and Earth and the Rivers, delightful by
their own nature1, going their way2, (choose for us)
bliss in cows and crops, long days ; may the red
(Dawns) choose food for us as a choice boon.
NOTES.
The J?i'shi is Dirghatamas Au^athya, the metre Gagati ;
the two last verses are Trish/ubh (comp. above the note on
the metre of I, 94) ; the tenth verse, which ,is considered as
either Gagatl or Trish/ubh, begins with one £agatl P4da
which is followed by three Padas in Trish/ubh. — No verse
occurs in the other Sa;#hitds.
Verse 1.
Note 1. Pra bhari (Padap. pra bhara) and v4say& (Padap.
vdsaya) may be 1st person.
Note 2. Possibly the ' womb ' or ' receptacle ' (y6ni) here
means ghr/ta or the like, for it is said of Agni that ' his
womb is ghr*'ta' (II, 3, n), and he is called ghr/tayoniA,
This receptacle 'is to him like a drink/ because he con-
sumes the glm'ta by which he is surrounded.
Verse 2.
Note 1. The terrestrial and the celestial birth. Comp.
Bergaigne, I, 28 seq.
Note 2. Bergaigne (I, 29) translates : ' . . . s'&ance trois
fois sur la nourriture/ which he explains as referring to
4 the three sacrifices of the morning, the midday, and the
evening/ But tri-vr/t clearly is an epithet of dnnam, not
an adverb. The explanation of S4ya//a, who understands
the threefold food as sacrificial butter, sacrificial cakes
(puroddra), and Soma, may be correct.
Note 3. On the locative sawvatsar^, comp. Delbriick,
Altindische Syntax, p. 117.
144 VEDIC HYMNS.
Note 4. The last words evidently refer to Agni's tongue,
i.e. his flames, wiping off as it were the firewood. But it
is not clear what the tongue of the other one is. S&ya//a
thinks of the sacrificial spoon conceived as the tongue of
the officiating priest : which is very artificial, but perhaps
not too artificial for a verse like this.
Verse 3.
Note 1. The 'two mothers' of Agni may be the two
worlds (comp. Bergaigne, I, 238) or the two kindling-sticks.
— Ubh£ (masc.) instead of ubhd is to be remarked.
Note 2. Agni increases the wealth of the worshipper
who has lighted the fire and may thus be considered as
Agni's father. Comp. Satapatha Brahmawa XII, 5, a, 15.
Or the father may be Heaven ; on Agni as imparting
strength to Heaven, see I, 164, 51.
Verse 4.
Note 1. The verse begins with feminines ; the ^tivaA
(comp. I, 134, i), literally the quick ones, seem to be
something like the niyiita// of Agni. Then follow mascu-
lines ; the horses of Agni are male (comp. Bergaigne, I,
143)-
Verse 5.
Note 1. Comp. bhCfri varpa^ karikrat, III, 58, 9.
Verse 6.
Note 1. The brown ones, according to S£ya;/a, are the
plants. They are called brown (babhru) also in X, 97, i.
' Are they the dry leaves in which the spark is caught ? '
M. M.
Verse 7.
Note 1. Prof. Max Miiller translates sawstfraA vishrfra/*,
' (the flames) that are together and apart.'
Note 2. The parents seem to be Heaven and Earth, as
S&yana. explains. — Possibly pitrdA depends on s££d (comp.
MAA7>ALA I, HYMN 140. 145
pitr6A s«LW, II, 17, 7; IV, 5, 10), 'being with their
parents they produce a new shape.' Prof. Max Muller
translates: 'They produce together a different shape of
their parents.'
Verse 8.
Note 1. Should not the plants again be referred to?
' I think it refers to the gv£\£s, the flames that are hidden
under the ashes and are lighted again.' M. M.
Verse 9.
Note 1. The mother is the Earth whose surface Agni
licks.
Note 2. I believe the Dawn is alluded to whom the
Vedic poets represent now as preceding Agni, now as
following him. See Bergaigne, II, pp. 14, 15.
Note 3. For vartanir aha of the SawhitdpA/Aa the Pada-
pd///a has vartanf// dha ; comp. Rig-veda Pr4tij^khya,
Sutra 259. Vartani'/a of course is correct. Comp. X,
172, i. g^va// sa^anta vartanfm.
Verse 10.
Noto 1. The mothers of the young child are very
probably the mothers of Agni represented as a young child.
They may be the Waters which Agni leaves resting on
the surface of the earth while he himself rises to heaven.
Or the mothers may be the woods or plants which he
burns and thus throws them clown as it were.
Verse 12.
Note 1. 'Which has feet in its own rudders/ M. M.
That the ship has feet seems to mean only that it has the
faculty of moving forward freely and quickly, and not that
any real beings having feet are designated by this com-
parison. The ship that carries the worshippers across all
dangers, is the protection and help which Agni grants, or
the sacrifice which he helps to perform.
[46] L
146 VEDIC HYMNS.
Verse 13.
Note 1. Comp. Geldner, Vedische Studien, I, 275.
Note 2. YantaA seems to be corrupt; one or two
syllables are wanting. Something like yatayantaA (IX,
39, 2) or vardhayantaA, or, as Prof. Max Muller proposes,
vydnta/fc would do. He translates: 'May Heaven and
Earth and the Rivers . . . accepting (vyinta^) sacrifices of
milk and corn choose for us, and may the Dawns choose
for us food as a boon for many days.' — Cf. Lanman,
PP- 5i°» 539-
MAMDALA I, HYMN 141. 147
MAJV77ALA I, HYMN 141.
ASHTAKA II, ADHYAYA 2, VARGA 8-9.
1. Lo, that beautiful splendour of the god, when
he was born of strength, has truly come to be
a wondrous sight. Though he slinks away1, the
prayer goes straight to him2. They have led
forward the flowing streams of /fc'ta.
2. The powerful one1, rich in food, the true (friend
of men) has entered the wondrous (body)2. His
second (form of existence) is in the seven kind
mothers3. The ten young females4 have brought
the third (form) of this bull forth, him the guar-
dian, in order to milk him.
3. When the rulers, the liberal lords brought him
forth by their power out of the depth, out of the
buffalo's shape1, when from of old2 at the purifica-
tion of the sweet drink3 MStarLrvan produces the
hidden one (i.e. Agni) by attrition —
4. When he is led forward from the highest
father1, he climbs up the . . .2, the plants in his (or,
in their ?) houses. When3 both (Heaven and Earth
or the two Arawis?) promote his birth, then the
youngest one became bright by his heat4.
5. Then he entered upon the mothers1 in whom
he the bright one grew up far and wide unimpaired*.
When he has climbed up to the former (mothers)
who from of old incite (him)3, he runs down in the
younger, later (or, nearer) ones.
61. Then lin the strivings for the day 2 they ^ hoose
him Hotri. As if to swell their good fortune they
L 2
148 VEDIC HYMNS.
strive towards him-3, when praised by many he moves
everywhere with wisdom and power to the gods and
to the praise of mortals 4 for (bringing them) refresh-
ing drink.
7. When he has scattered himself, the worshipful
one, driven by the wind, like . . .l, with the sound
(which he produces) (?), he whom it is not possible
to drive to a place (like cattle) : on the flight of the
burning one who speeds on his black way, whose
birth is bright, who strays everywhere to the
atmosphere . . .2
8. Like a chariot that goes forward, he goes to
Heaven with his ruddy limbs, adorned with his
locks of flames1. Then his black (clouds of smoke),
O burning one(?), the liberal ones (?) (appear)2.
The birds flee as before the fierceness of a hero3.
9. Through thee indeed, O Agni, Varuwa whose
laws are firm, Mitra and Aryaman, the givers of
good rain, are glorious, when thou the mighty one
hast been born, everywhere encompassing with
wisdom (all beings), as the felly encompasses the
spokes of a wheel.
10. Thou, O Agni, youngest (god), furtherest
treasures and (the friendship of) the gods for him
who performs worship, who presses Soma. May we
thus establish thee the young one, O young (son) of
strength, possessor of great treasures, like the winner
in a race 1.
n. Make good fortune > swell for us like well-
employed wealth belonging to the house, and like
firm ability2 — (fortune) which can hold both races 3
like reins : and being full of good-will in (the sphere
of) /?z'ta, (fill our) praise of the gods (with rich
reward).
MAtfDALA I, HYMN 141. 149
12. And may the brilliant, joyful Hotrz with quick
horses, with a shining chariot hear us. May he, the
wise Agni, lead us on the best leading (paths) to
happy welfare and to bliss
13, Agni has been praised with powerful'1 songs.
he who has been brought forward furthermore for
sovereignty. May both those our liberal lords and
we ourselves spread out 2 (our power over all foes)
as the sun (spreads out its Jight and by it destroys)
the mist
NOTES.
The same Rzshl The metre is (Jagati ; the two last
verses again are TrishAibh. — None of its veises occurs in
the other Sawrfiita.s
Verse 1.
Note 1. The meaning seems to be that if Agni be un-
willing to officiate at the sacrifice, the prayer nevertheless
reaches its aim and induces him to do his duty as the
divine Hot*-*"
Note 2. The verb sddh is very frequently connected with
substantives such as dhfyaA or the like. Com p. also ma-
tin£m £a s&lhanam, X, 26, 4.
Verse 2.
Note 1 It seems probable that przksha// is the nomina-
tive of pr*ksha\ and not the genitive of priksh. Comp.
VI, 8, i, where it is said of Agni 'prs'kshdsya vr/sh#aA
arushasva. On the meaning of prikshd, see above, I, 12J,
5, noU. i
Note a. Th< poet seems clearly to describe the second
and third forn. of Apni's existence, his dwelling in the
waters and his birth from the fire-sticks. But he is less
explicit with regard lo the first form. The epithet pitu-
I5O VEDIC HYMNS.
rn£n would seem to point to Agni as the sacrificial fire
and the receiver of offerings. But it is rather strange that
•this form of the god should be distinguished from the
Agni procreated by the ten females, i.e. produced by the
ten fingers, by the attrition of the kindling-sticks. — Prof.
Max Miiller differs from me in referring the words dira-
pramatim ^anayanta yoshawaA, not to the third form of
Agni, but to Agni in general. He translates : 'The powerful
one, rich in food, rests always on that wondrous sight
(Agni on the altar, garhapatya Agni). The second rests
in the seven kind mothers (vidyudrtipa ; Agni in the
clouds) ; the third is for milking the powerful one (Agni
as the sun, adityarftpa) — the ten maidens (the fingers) have
brought forth the guardian.'
Note 3. Grassmann no doubt is right in proposing to
read sapta jiv£su. Of course the waters are alluded to.
Note 4. Read dasa prdmatim (Boehtlingk-Roth). On
Agni as the son of the ten fingers, comp. Bergaigne, II, 7.
Verse 3.
Note 1. The buffalo Agni was hidden in the depth.
Comp. X, 8, i. ap£m upd-sthe mahishd/z vavardha ; I, 95, 9.
budhndm vi-r6£amanam mahishdsya dh£ma.
Note 2. The preposition anu seems to stand here with
an ablative (pra-dfvaA).
Note 3. The literal meaning of mddhvaA 4-dhav6 is
indicated by passages such as I, 109, 4. £ dh&vatam md-
dhun£; IX, n, 5. madh&v & dh£vata mddhu. Comp. also
Adhavaniya. On the washing of the Soma which is techni-
cally designated by the verb 4-dh&v, see H. O., Gottinger
Gelehrte Anzeigen, 1890, p. 426 seq. ; Hillebrandt, Vedische
Mythologie, I, 316. — The purification of the sweet drink,
at which Agni is produced, was probably achieved by the
tempest.
Verse 4.
Note 1. The highest father is Heaven.
Note 2. The meaning of pr/kshiidhaA is unknown.
MAtfDALA I, HYMN 141. 151
Note 3. Ydt is repeated twice, as yasya in X, 121, 2.
yasya vkve upa-£sate pra-jisham yasya dev£A.
Note 4. On ghr/«£, comp. Lanman, Noun-Inflection, 335.
Verse 5.
Note 1. The mothers are the Waters.
Note 2. The reading, very probably, ought to be vi-
vdvralhe.
Note 3. Boehtltngk-Roth believe that the reading ought
to be sandyiiva/4 or san£-gur&A. Sand-giiraA (cf. sanSi-g&riL
pitdra, IV, 36, 3) seems to me quite possible, although
there is no positive necessity for abandoning the traditional
reading. — The 'former* mothers may be the heavenly
Waters; the mothers in whom Agni runs down are the
rivers. Prof. Max Muller adds that the former mothers
may possibly be ' the burnt pieces of wood. Agni runs up
in them, then leaves them to burn new pieces.1
Verse 6.
Note 1. On the whole verse, compare Pischel, Vedische
Studien, I, 217.
Note 2. Comp. above, I, 45, 7, note i.
Note 3. The second Paida is translated by Pischel : ' Wie
in einen Konig drangen sie in ihn, wenn sie (Trank)opfer
darbringen.' But verse 1 1 shows that bhagam depends on
papr/'&lnasaA.
Note 4. Comp. Ill, 16, 4. 3. deveshu ... 5 .rdwse uta
nrwam.
Verse 7.
Note 1. The translation of hvAra^ is quite uncertain.
The same must be said of the rest of this Pada.
Note 2. The sentence is incomplete.
Verse 8.
Note 1. On j/kvan (or j/kvas), comp. M. M/s note, vol.
xxxii, p. 318; Hiibschmnnn, Vocalsystem, p. 186. The
translation is only tentative. — Two syllables are wanting ;
152 VEDIC HYMNS.
we may propose a reading like jfkvabhiA p4«ishkn'ta4
(corap. H. O., Prolegomena! 76, note 3).
Vote 9 This passage ia most obscure. The first words
of the Pftda fci? the same as above, 140, 5. The 'black
ones' probably are ther^irk clouds of smoke that surround
Agni. But it is very strange fhat these clouds should be
designated as stiriyaA, f liberal ones.' And the vocative (?)
dakshi (PadapA/Aa dhakshi), instead of which we should at
least expect daksho or dakshin, is no less strange. The
text seems thoroughly corrupt.
Note a. See Lanman, p. 557:
Vena 10.
Vote 1. Comp. Geldner, Vedische Studien, I, ill.
Verse 11.
Note 1. Comp. above, verse 6, Pida 2.
Note 2. Comp. VIII, 24, 14. ddksham p/Y/2idiitam.
ITote a. The human and the divine race. I do not
believe that Dr. Neisser (Zur Vedischen Vcrballehre, 17) is
right in interpreting ylmati as an indicative.
Verse 13.
Note 1. The translation of jimivadbhi£ is only tentative.
Slml (I, 151, i) cannot be identical with jimi.
Vote 2. N/A tatanyuA (nish /atariyuA, Sawhit&p&///a) of
course is derived from tan, not from stan. Comp. I, 105,
12. satylm t&tlna sflryaA ; IV, 5, 13. sflraA vaiv/ena tatanan
&c.
MAJVDAIA I, HYMN 142. 153
MAWDALA I, HYMN 142.
ASHT^AKA II, ADHYAYA 2, VARGA 10-11.
APR! HYMN.
1. Being inflamed, Agni, bring hither to-day the
gods to the man who holds forth the (sacrificial)
ladle. Spin out the ancient thread (of sacrifice) l
for the sacrificer who has prepared Soma.
2. Measure out, O Tantinapfit1, the sacrifice rich in
ghee, rich in honey, of a priest like me, of a sacrificer
who has toiled hard.
3. The brilliant, purifying, wonderful Nar^awsa l
mixes the sacrifice with honey three times a clay,
the god worthy of worship among the gods.
4. Agni, magnified1 by us, bring hither the
bright,- beloved Indra. For this my prayer is
addressed 2 to thee whose tongue is good.
5. (Priests) hold forth the (sacrificial) ladle,
strewing the sacrificial grass at the decorous service
of the sacrifice; — I l trim2 (the sacrificial grass) which
best receives the gods with its wide extent, a big
shelter for Indra.
61. May the divine doors open themselves, the
increasers of jRita,, the never sticking, large ones,
the purifying, much-desired (doors), that the gods
may come forth.
7. May Night and Dawn, of glorious appearance,
the two neighbouring (goddesses), wearing beautiful
ornaments1, the young2 mothers of J?*"tay sit down
together on the sacrificial grass \
8. May the two divine Hotrz's, eager in praising
(the gods), the sages with lovely tongues, perform
154 VEDIC HYMNS.
for us to-day this successful sacrifice which attains
to Heaven.
9. The brilliant (goddess) placed among the gods,
among the Maruts1, Hotrd Bharatl2, I/fi, Sarasvatt,
and Maht 3 : may these worshipful (goddesses) sit
down on the sacrificial grass.
10. May Tvash/rz, inclined towards us, pour forth
for us, in our navel l, that wonderful seed with many
treasures 2, plentiful by itself, for the sake of pros-
perity and wealth 3.
n. Letting go (the sacrificial food to the gods)
sacrifice by thyself to the gods, O tree1. May2
Agni make the offerings ready 3, the god among the
gods, the wise one.
12. For Him who is accompanied by Pftshan and
by the Maruts, by the Viwe deva^, (by) Viyu1,
who is njoved by the Gayatra song, for Indra pro-
nounce the Svahi over the offering.
13. Come hither to the offerings over which the
Sv&hi has been pronounced, in order to feast.
Indra! Come hither! Hear our call! Thee they
call at the worship.
NOTES.
The hymn is an Apristikta. The same Xishi. Metre,
Anush/ubh. The whole hymn is closely related to I, 13. —
Verse 10: cf. VS. XXVII, 20; TS. IV, i, 8, 3; MS. II,
13, 6.
Verse 1.
Wote 1. The third Pada of this verse is identical with
VIII, 13, 14.
Verse 2.
Note 1. Comp. I, 13, 2, note i.
MAJTDALA I, HYMN 142. 155
Verse 3.
Note 1. Comp. I, 13, 2, note i.
Verse 4.
Note 1. * Magnified1 is i/ita//; comp. the note on I, i, i.
The verse is addressed to the IdaJi.
Note 2. The text has zkkha. . . . va^yate. To me there
seems to be no doubt that this is the passive of va£, not of
va#£. Comp. the name of the priest a££//dv&ka, and the
phrase a££//oktibhi// matinaim, I, 61, 3 ; 184, 2. The same
passive of va£ is found IJI, 39, i. matiV/ hrala/* & va£yd-
mdna (then follows a££/*a . . . ^igati) ; X, 47, 7 (st6m£A)
. . . manasa va£yaman&A. — It may be observed that in
our passage as well as in III, 39, i and X, 47, 7, the forms
va^yate, va^yam^ni, va£ydm£n£// are preceded by a vowel ;
and we may infer that the poet did not say u£y4te, &c, in
order to avoid the hiatus.
Verse 5.
Note 1. The poet begins as if he intended to say, ' Priests
. . . lay down the sacrificial grass.' But he continues,
' I lay down/ Dr. Neisser (Bezzenberger's Beitrage, XX,
60) tries to explain the difficulty in a way in which
I cannot follow him.
Note 2. On the verb vrig technically connected with
barhiA, see Geldner, Vedische Studien, I, 152 seq., and
compare vol. xxxii, I, 38, i, note 2 ; I, 64, i, note 2.
Verse 6.
Note 1. With the whole verse compare I, 13, 6.
Verse 7.
Note 1. Fischers opinion (Vedische Studien, II, 113 seq.)
that pdraA means ' Gestalt,' ' Form/ ' Farbe/ ' rupa,' does
not convince me.
Note 2. See Geldner, Kuhn's Zeitschrift, XXVIII, 195.
156 VEDTC HYMNS.
Note 3. Comp. VIII, 87, 4. £ barhfA sidatam sumdt
Geldner (Vedische Studien, II, 190) translates: 'das scheme
Opfergras.'
Verse 9.
Note 1. ' Should we read mdrteshu for mariitsu ? ' M. M.
This conjecture seems perhaps rather bold.
Note 2. HotrA Bhdrati, i.e. the personified Offering of
the Bharatas, seems to be one goddess, more usually called
simply Bharati. Comp. I, 23, 10 ; II, i, n ; III, 62, 3;
Bergaigne, Religion Vedique, I, 322 ; H. O., Religion des
Vedk, 243, note 2. Pischel's opinion (Vedische Studien,
II, 85) is different.
Note 3. See above, I, 13, 9, note I.
Verse 10.
Note 1. On the navel as the symbol of the connection
between father and son, see Bergaigne, L 35, 36, and
comp. the well-known name Nabhanedish/7/a.
Note 2. For purii vfiram very probably puruv&'tam
should be read (Grassmann). See II, 40, 4. puruvaram . . .
rdyds p6sham vf syatatn n£bhim asme*.
Note 3. With the last Pada compare II, 40, 4, quoted in
note 2, and II, 3, 9. pra^m Tvash/a v/ syatu n£bhim asm/* ;
see also Taittiriya Sawhitd IV, I, 8, 3. Tvash/r/ i.s gene-
rally considered as giving sons; see H. O., Religion des
Veda, 234.
Verse 11.
Note 1. Comp. I, 13, n, note i.
Note 2. The second hemistich recurs I, 105, 14.
Note 3. See Neisser, Zur Vedischen Verballehre, 22.
Verse 12.
Note 1. The text has c for VAyu,1 not ' for (the god)
accompanied by V£yu/ But there is no doubt that pfi-
shawvdte, &c., refers to Indra, and that Vayu is named
merely as a companion of Indra.
MAJVDALA I, HYMN 143. 157
MAA^ZJALA I, HYMN 143.
ASH7AKA II, ADHYAYA 2, VARGA 12.
1. I bring forward my most powerful, entirely
new (pious) thought (i.e. hymn), the prayer of my
words ' to Agni, the son of strength ; he is the child
of the Waters 2, the beloved one, who together with
the Vasus has sat down on the Earth as a Hotr*
observing the appointed time (for sacrificing).
2. Being born in the highest heaven Agni became
visible to Matarijvan. By the power of his mind,
by his greatness when kindled, his flame filled
Heaven and Earth with light.
31. His flames are fierce; never ageing are the
flames of him who is beautiful to behold, whose face
is beautiful, whose splendour is beautiful. The
never sleeping, never ageing (rays) of Agni whose
power is light, roll forward like streams across the
nights (?) \
4. Him the all-wealthy, whom the Bhngus have
set to work on the navel of the earth, with the
whole power of the world1 — stir up that "Agni by
thy prayers in his own house — (him) who alone
rules over goods like Varuwa.
5. He who is not to be kept back like the roar of
the Maruts, like an army1 that is sent forward, like
the thunderbolt of heaven — Agni eats with his sharp
jaws, he chews, he throws down the forests as
a warrior throws down his foes.
6. Would Agni eagerly come to our hymn?
Would He the Vasu together with the Vasus fulfl
our desire ? Will He, the driver, stir our prayers
158 VEDIC HYMNS.
that they may be successful ? (Thus thinking)
I praise Him whose face is bright, with this my
prayer.
7. He who has kindled him strives l towards
Agni as towards Mitra (or, towards a friend) —
(to Agni) whose face shines with ghee, the charioteer
of -AYta. May he who when kindled becomes a
racer 2, shining at the sacrifices 3, lift up our bright-
coloured prayer.
8 l. Preserve us, O Agni, never failing with thy
never-failing, kind and mighty guardians ; protect
our people all around with those undeceived, undis-
mayed, never slumbering (guardians), O thou our
wish 2 !
NOTES.
The same ^ishi. Metre, Gagati ; the last verse TrishAibh.
The hymn has been translated by Kaegi, Siebenzig Lieder
des Rigveda, p. 100. — Verse 7 = TB. I, 2, i, 12.
Verse 1.
Note 1. Comp. VIII, 59, 6. vSikaA mdtim.
Note 2. Agni who is considered as born from the Waters,
is identified several times with a god who, like Matamvan,
in my opinion had an independent origin, with Apfim napfit
(' Child of the Waters '). Comp. Bergaigne, Rel. Vldique,
II, 17 seq. ; H. O., Religion des Veda, 118 seq.
Verse 3.
Note 1. There is no sufficient reason for transposing
verses 3 and 4 (Kaegi).
Note 2. Probably we should read ati aktfln ; comp. VI,
4; 5. 4ti eti aktfln. — See Bergaigne, Melanges Renier, p. 96.
MAJVDALA I, HYMN 143. 159
Verse 4.
Note 1. Bhiivanasya seems to depend on
comp. VII, 82, 5. bhiivanasya ma^minA.
Verse 6.
Note 1. Pischel (Vedische Studien, I, 231) seems to me
to be right in denying that sena ever means ' Geschoss,'
and in translating se*n£ sr*sh/£ 'exercitus effusus.' The
opinion of Prof, von Bradke and Prof. Bloomfield is dif-
ferent; see Zeitschrift der Deutschen Morgenl. Gesellschaft,
XLVI,456; XLVIII,549.
Verse 7.
Note lp The text adds the dativus ethicus vaA, * for you '
(comp. Delbruck, Altindische Syntax, 206), which can
scarcely be translated.
Note 2. Geldncr (Vedische Studien, I, 168) has shown
that akra very probably means 'horse.' Agni is very
frequently compared to a horse. — Comp. Ludwig, Ueber
die neuesten Arbeiten auf dein Gebicte der J?*gveda-
Forschung, p. 54 ; Roth, Zeitschrift der D. Morg. Ges.t
XLVIII, 118.
Note 3. See above, I, 31, 6, note 2.
Verse 8.
Note 1. With Padas C D compare the verse VI, 8, 7.
adabdhebhi// tdva gopabhi// ish/e asmSkam p&hi trisha-
dhastha suri'n.
Note 2. * What is ish/e? Is it thou our wish, or thou
our sacrifice ? ' M. M.
160 VEDIC HYMNS.
MA7V£>ALA I, HYMN 144.
ASH7AKA II, ADHYAYA 2, VARGA 13.
1 . The Hotri T goes forward 2 (in order to fulfil) his
duty by his wonderful power, directing upwards the
brightly adorned prayer. He steps towards the
(sacrificial) ladles which are turned to the right ^
and which first kiss his foundation4.
2. They have greeted with shouts the streams of
7?/tal which were hidden at the birthplace of the
god, at his seat. When He dwelt dispersed in the
lap of the waters, he drank the draughts by (the
power of) which he moves 2.
3. Two (beings) of the same age1 try to draw
that wonderful shape (Agni) towards themselves,
progressing in turns towards a common aim 2.
Then he is to be proclaimed by us like a winner8
(in a contest). The charioteer 4 (governs all things)
as if pulling in the reins of a draught-horse.
4* He whom two (beings) of the same age1
Serve; two twins dwelling together in one common
abode, the gray one has been born as a youth by
night as by day2, the ageless one who wanders
through many generations of men.
5. The prayers, the ten fingers1 stir him up.
We, the mortals, call him, the god, for his pro-
tection. From the dry land he hastens to the
declivities2. With those who approached him he
has established new rules 3.
6. Thou indeed, O Agni, reignest by thy own
nature over the heavenly and over the terrestrial
MAtfDALA I, HYMN 144. l6l
world as a shepherd (takes care of his cattle).
-These two variegated, great (goddesses) striving for
gloriousness, the golden ones who move crookedly *,
have approached thy sacrificial grass.
7. Agni ! Be gratified and accept graciously this
prayer, O joy-giver, independent one, who art born
in the -to'ta, good-willed one, whose face is turned
towards us ftom all sides, conspicuous one, gay in
thy aspect, like a dwelling-place rich in food1.
NOTES.
The same /r/shi. Metre, Gagatl — No verse occurs in
the other Sawhitas.
Verse 1.
Note 1. The Hot™ is Agni.
Note 2. Comp. Ill, 27, 7, where it is said of Agni:
purdstcit eti mdyaya. — The poet says eti pra, and not pri
eti, in order to avoid the hiatus.
Note 3. Comp. below, III, 6, i. dakshi;/£-Vei/.
Note 4. c Which first, i. e. at the time when the sacrificial
vessels are put down, kiss his dhaman (foundation), i.e. the
place of Agni/ Saya;/a.
Verse 2.
Note 1. Comp. IX, 75, 3. abhi im r/tasya dohanS//
anushata, and VIII, 12, 32. n£bh& ya^wasya dohdnd prd
adhvar^. I take dohandA as ace. plur. of an abstract noun
dohdna formed like^arawd, bhandana, &c. But possibly it
might be the nom. plur. either of the same noun or of
a nomen agentis dohana : * the streams of JWta (the liba-
tions?) or the milkers of y?ita, hidden at the birthplace
of the god, have greeted him with ^houts.' It would
[46] M
1 62 VEDIC HYMNS.
be difficult, however, to say why the milkers of Rita.
(i.e. the priests?) are called 'hidden at the birthplace of
the god/ Prof. Max Miiller thinks of a reading pari-
, 'surrounding Agni.' He refers the 'streams of
' (nom.) to the water, cf. I, 105, 12. rttbm arshanti
sfndhavaA.
Note 2. Svadh^A adhayat y£bhi/z fyate. In my opinion
svadh£ means ' the inherent power,' * the power of moving
according to one's own will/ and then the drink which
confers this power on a being, especially on the dead
ancestors. — Comp. M.M., vol. xxxii, p, 32 seq. ; H. O.,
Religion des Veda, 531, note 2.
Verso 3.
Note 1. According to Saya//a the two livings spoken of
here and in the next verse are the llotri ami </ae Adhvaryu.
Note 2. See I, 130, 5. ayuȣ?ita sam;\n/mi Jutham dkshi-
tam ; III, 61, 3. sam£ndm drtham £ara«iyd:.dnA.
Note 3. On bhdgaA nd hdvyaA, see Col Incr, Vedische
Studien, I, 121.
Note 4. The charioteer is Agni.
Verse 4.
Note 1. See verse 3, note i.
Note 2. Comp. Gaedicke, Der Accujaitv, p. 175. He
translates : * bei Tage noch bei Nacht er^rauend/
Verse 6.
Note 1. Vris (faa£ \€yo^€vov) is ranged in the Nigha«/us
among the angulin£m£ni and explained by S4ya«a accord-
ingly. The word seems indeed to mean ' finger/ Compare
with our passage IX, 8, 4 ; 15, 8 ; 93, * ; 97, 57-
Note 2. Comp. 1, 33, 4. dhdnoA ddhi vishu^dk t£ vf Ayan,
and especially X, 4, 3. dhdno^ ddhi pravdtd y&si hdryan.
I cannot follow Pischel (Vedische Studien, II, 69 seq.) in
explaining these passages. ' Over the heavenly expanse he
hastens down towards us/ M. M.
MAMDALA I, HYMN 144. 163
Note 3. See Pischel, Vedische Studien, I, 300. Like
Pischel I do not know who * they who approached Agni '
are. Possibly the worshippers or priests are alluded to.
'He received new praises with (or from) those who
approached him/ M. M.
Verse 6.
Note 1. S£ya#a explains the two female beings here in
question as Heaven and Earth. Does the ' crooked move-
ment ' refer to the daily revolution of the sky ?
Verse 7.
Note 1. The la«t PAda recurs X, 64, n.
M 2
1 64 VEDIC HYMNS.
MANDALA I, HYMN 145.
ASH7AKA II, ADHYAYA 2, VARGA 14.
1. Ask ye him. He has come. He knows. He
the intelligent one moves forward ; He moves along
(his way) (P)1. In him all commands, all wishes
dwell. He is the lord of strength, of mighty power.
2. They ask him. He himself1 does not ask in
turn what he, the wise one, has grasped by his own
mind alone2. He does not forget the first word
nor another word. Unconfused he adheres to his
own power of mind.
3. To him go the sacrificial ladles, to him go
the racers1. He alone may hear all my words.
He who pronounces many praishas 2, the conqueror,
the accomplisher of sacrifices whose blessings are
flawless, the young child has assumed vigour.
4. When he has come together1 (with his com-
panions2), he goes to greet them3. As soon as
born he steals upon (his prey) together with his
companions. He strokes the ... 4 to give him
delight and joy, when the loving ones5 approach
him who stands on them 6.
5. He, the animal living in the water and walking
in the forest1, has been placed on the highest skin2
(sky ?). He has proclaimed his rules to the mortals :
for Agni, the knowing one, is intent upon 7?/ta
(Right) and is true.
NOTES.
The same Risfai. Metre, Gagatl; the last verse is
TrishAibh. — No. verse occurs in the other Sa*ahit£s.
MAtfDALA I, HYMN £45. 165
Verse 1.
Note 1. The Sa white text has s£ nv iyate, the Pada text,
nfi iyate. Comp. PrAtwAkhya 314. I propose to read
s£nu (= sa Anu) fyate.
Verse 2.
Note 1. See Geldner, Ved. Studien, II; p. 188.
Note 2. Possibly we should read sv£na evd.
Verse 3.
Note L The text (irvatiA) implies that these race-horses
are mares. Probably, as Sdya^a explains, the prayers
(stutayaA) are alluded to. See on the prayers compared
with horses, Bergaigne, II, 284 seq.
Note 2. Praishd is the technical designation of the
sacrificial commands of one priest (or more especially, of
the Maitr&varu#a) to another priest ; comp. Schwab, Das
Altindische Thieropfer, p. 90 ; H. O., Religion des Veda,
390-
Verse 4.
Note 1. Sam£rata may be the third person of singular or
of plural.
Note 2. I supply ' with his companions ' in consideration
of the second P4da .(yu^yebhiA). It is difficult to say
who Agni's companions are (the flames ? .the officiating
priests ?).
Note 3. Ludwig's conjecture, \ipa st£yam £arati, is very
ingenious* ' He stealthily approaches them.' — On upa-
sth£yam, comp. also Bollensen, Zeitschrift der Deutschen
Morgenl. Gesellschaft, XLVII, 586.
Note 4. The meaning of ^vSntdm, which occurs here and
in the obscure passage X, 61, 21 (ddha g£va& upam^tim
kan£y&7* £nu jvfintdsya kdsya ^it pdrft iyuA), is unknown.
Pbssibly it is related to jv^trd, which means something like
€ powerful ' or * prosperous/
1 66 VEDIC HYMNS.
Note 5. The prayers ? The oblations ?
Note 6. Api-sthitdm may have active or passive meaning,
'he who stands on somebody or something,' and 'he on
whom somebody or something stands/
Verse 5.
Note 1. The first Pada (and probably also the fourth)
belong to the metrical type described by H. O., Prole-
gomena, p. 68 seq. : the first part, before the caesura,
consists of four syllables ; and then the P£da goes on as if
it had the pentasyllable opening.
Note 2. After Agni's abode in the Waters and in the
wood has been mentioned in the first PAda, the second
PAda possibly refers to his heavenly abode to which the
adjective upamd ('highest') seems to point. Thus the
' highest skin ' would be the sky. But S&ya#a, who refers
it to the Vedi, may possibly be right. His explanation
would very well agree with the second hemistich.
MAJVDALA 1, HYMN 146. 167
MAA7>ALA I, HYMN 146.
ASHTAKA II, ADHYAYA 2, VARGA 15.
1. I praise Agni who has three heads and seven
rays (or reins)1, who is without flaw, sitting in the
lap of his parents * and of whatever moves or is firm,
who has filled (with his light) all the lights of
Heaven.
2. The big bull has grown up to them1; the
ageless one who from here (from this world) dis-
tributes his blessings, the tall has stood up erect
He puts down his feet on the surface of the wide
(Earth) ; his red ones2 lick the udder (the cloud?).
3. Walking towards their common calf the two
well-established1 milch-cows2 walk about in different
directions. They measure interminable paths ; they
have invested themselves with all great desires.
4. Wise poets1 follow his track2 who in manifold
ways protect the ageless one with their hearts.
Wishing to acquire him they have searched the
river3. He the Sun4 became visible to them, to
the men5.
5. He is worthy to be looked for, round about
in his race-courses, the noble who is to be magnified1,
the great one2, in order that the small may live, as
he, the all-visible liberal lord, has become a pro-
genitor for those germs in many places.
NOTES.
The same jRishl The metre is TrishAibh. — No verse
occurs in the other Sa#zhit£s.
1 68 VEDIC HYMNS.
Verse 1.
Note 1. S£ya#a refers the three heads of Agni to the
three Savanas, or the three worlds, or the three sacrificial
fires. The last explanation seems to be most probable.
The seven reins (rays) are, according to Saya//a, the seven
metres or the seven flames of Agni. The last explanation
is recommended by III, 6, a (see below). But it is possible
also to think of the seven priests (sapta hot&ra/*). — Comp.
II, 5, 2 (see below), and Taitt.Sa^hita I, 5, 3, 2 (to which
passage Ludwig refers): sapta te agne samidha/j sapta
g\\wik sapta r/shayaA saptd dha'ma priy£;;i, &c.
Note 2. The parents are Heaven and Earth.
Verse 2.
Note 1. The text has the dual feminine; no doubt
Heaven and Earth are meant.
Note 2. The horses or flames of Agni.
Verse 3.
Note 1. On su-mdka, comp. the article of Prof. Windisch
in Festgruss an Bohtlingk, p. 114.
Note 2. -The cows seem to be Night and Dawn ; comp.
above, I, 95, i ;. 96, 5. Night and Dawn are called su-
m<&e, 1, 113, 3.
Verse 4.
Note 1. The priests.
Note 2. I have translated paddm nayanti in the way
indicated by Atharva-veda XI, 2, 13. viddhasya padanta-
iva; comp. also Manu VIII, 44. Prof. Max Muller
. translates, « Wise poets lead (Agni) to the ageless place,
keeping many things in their heart — or, lead the ageless
Agni to his place (the sacrifice).'
Note 3. They have tried to find Agni in his proper
dwelling^ in the water.
Note 4. The Sun is here identified with Agni.
Note 5. On the form nrtn standing for different cases,
MAATDALA I, HYMN 146. 169
compare Lanman, Noun-Inflection, 430 ; Bergaigne,
Religion Vidique, I, 136, note i ; Pischel, Vedische Studien,
I, 4», and Gottinger Gel. Anzeigen, 1890, p. 541 seq. ;
Hillebrandt, Zeitschrift der Deutschen Morgenl. Gcsellschaft,
XLVIII, 420. Here it seems most natural to take nrf'n,
as Pischel has proposed, as standing for the dative plural,
Bartholomae (Studien zur indogermanischen Sprachge-
schichte, I,-i 18, comp. p. 48), referring to III, 14, 4, believes
that nrfti (or, more correctly, *nr/m), both here and there
is genitive plural, and that Agni is called * the sun of men '
because men are able to light this sun themselves. To me
it seems very doubtful that this is a Vedic idea, and as to
the verse IH, 14, 4, I believe that nr/n there is a regular
accusative plural : Agni is called there, ' a sun that spreads
out men over their dwellings.'
Verse 5.
Hot* 1. 1/enyaA. Comp. I, i, i, note 2.
Note 3. Agni may be called mahd^, 'the great one/
But it seems more natural to read mah£, the ancient
pronunciation of which word before a word commencing
with a vowel (mahi*) coincided, or nearly coincided, with
that of mah££. The translation then would be : 'he who
is to be magnified in order that the great and the small
may live.'
1 7O VEDIC HYMNS.
MAA/£>ALA I, HYMN 147.
ASH7AKA II, ADHYAYA 2, VARGA 16.
1. How, O Agni, have the resplendent ones wor-
shipped thee, aspiring through the powers of the
Ayu1, when2 the gods, obtaining kith and kin of both
races3 (human and divine ?), rejoiced in the song of
HitSL (or Right)4?
2. Give heed to this my proffered hymn, O
youngest one, which is most rich in liberal gifts1,
O self-dependent one ! The one abuses thee, the
other praises thee : I thy reverer revere thy body,
O Agni 2 !
3. Thy guardians, O Agni, who saw and saved
thfe blind son of Mamati from distress1 — he the
possessor of all wealth has saved them who have
done good deeds2. The impostors, trying to deceive,
have not deceived.
4. The niggard, O Agni, the harmful and malicious
who injures us by falsehood : may the heavy spell
recoil on him ; may he injure his own body by his
evil words1.
5. And, O strong one, whatever mortal knowingly
injures another mortal by falsehood : from such a
one, O praised Agni, protect him who praises thee.
Agni ! Do not deliver us to distress.
NOTES.
The same JRtshi and metre. —Verse 2 = VS. XII, 42 ;
TS. IV, 2, 3, 4 ; MS. II, 7, 10. Vers* 3 = RV. IV, 4, 13 5
TS.I,2,i4,5; MS. IV, ii, 5.
MAJVDALA I, HYMN 147. 17!
Verse 1.
Note 1. The Ayu seems to be Agni himself. Or is it
admissible to interpret &y6/t as standing metri cans A for
&ydva>fc ? Then the hemistich would refer to the mythical
sacerdotal tribe of the Ayus, the ancient worshippers of
Agni. Comp.3 for instance, X, 7, 5 ; 46, 8. The translation
would be, * How, O Agni, have the resplendent Ayus wor-
shipped thee, aspiring with their powers?1
Note 2. ' Because/ M. M.
Note 3. Comp. VIII, 103, 7. ubh£ tok£ tdnaye dasma
vlrpate pdrshi r£dha// magh6nam.
Note 4. As to rztasya sSman, comp. V&g. Sawh. XXII,
2, and n'tcisya sl6ka/i, Rig-veda IV, 23, 8. Our Pada recurs
IV, 7, 7 with the reading rztdsya dh£man.
Verse 2.
Note 1. With va£asa h ma;#hish/7/asya compare mawhish-
tfabhi/t matfbhi/i, VIII, 23, 23.
Note 2.' Cf. Aufrecht, Kuhn's Zeitschrift, III, 200.
Verse 3.
Note 1. Dirghatamas the son of Mamatd. is the reputed
author of this section of the first Ma/ft/ala which belongs
indeed tp a family of priests claiming descent from him.
The story of the blindness of Dirghatamas and of the
distress into which he fell is told in the Mahabharata
I, 4179 seq., ed. Calc.; comp. also Geldner, Vedische Studien,
II, 145-
Note 2. Considering the construction of the whole verse
from the grammatical point of view only, one will scarcely
be tempted to translate otherwise than we have done. But
it is rather strange that Agni is represented here as saving
those very guardians by the aid of whom he has saved
MAmateya. The meaning which one should expect to
find expressed, is rather that Agni, as he has saved
M&mateya by his guardians, has saved also, and will save,
all pious worshippers. This meaning may be established
172 VEDIC HYMNS.
if we consider the construction of the verse as similar, for
instance! to that of I, 37, 12 (vol. xxxii, p. 64): maruta//
yit ha vaA bdlam ginbn a£u£yavitana, ' O Maruts, with
such strength as yours, you have caused men to tremble.1
Thus we may, I believe, translate here, ' Agni ! With such
guardians as thine who have seen and saved the blind son
of Mamatft from distress, he, the possessor of all wealth
(i.e. Agni), has saved all those who have done good deeds.'
Bergaigne (III, 191) understands the verse in the same
way.
Verse 4.
Note 1. The Vedic idea of the evil deeds recoiling on
the evil-doer himself has been treated of by Bergaigne, III,
190 seq.
MAJVDALA I, HYMN 148. 173
MAA/7?ALA I, HYMN 148.
ASH7AKA II, ADHYAYA 2, VARGA 17.
1. When MatarLrvan . . .* had produced by attri-
tion the Hotrz, the . . .2 who belongs to all gods,
whom they have established among the human
clans, shining like the sun, resplendent that (he
might show his beautiful) shape —
2. They did not deceive him1 who had granted
a hymn (to the worshipper). Agni is my protection ;
therewith he is satisfied. They took pleasure in all
his2 works — (in the works) of the singer who brought
praise.
3. Whom the worshipful (gods)1 took and placed
in his own seat (as priest) with their praises : him
they2 have carried forward, taking hold of him in
their search, hastening like horses that draw a
chariot.
4. The marvellous one destroys many things with
his jaws. Then1 the resplendent one shines in the
forest. Then the wind blows after his flame day by
day as after the arrow of an archer, after a weapon
that has been shot.
5. Him whom no impostors, no harmful foes1,
no harm-doers may harm when he dwells in (his
mother's) womb, him the blind ones bereft of sight
did not damage by looking at him2. His own
friends have protected him.
174 VEDIC HYMNS.
NOTES.
The same JRishi and metre. — Verse i = MS. IV, 14, 15.
Verse 1.
Note 1. The first Pada is identical with the first P3da of
I, 71, 4 (see our note there) with the exception of the word
vish/a//, instead of which that parallel passage has the
reading vf-bhr/ta//. It seems impossible to explain vish/a//,
and the concurrence of the metrical irregularity in the same
part of the Pdda — though metrical irregularities , are not
infrequent in this hymn — invites to a correction of the
text. If vi-bhr/taA in I, 71, 4 (see note there) refers
to Mataruvan, which I consider as doubtful, it would be
easy to find for our passage an equivalent of that word
little differing from the traditional vish/dA, namely, v{-
sthitaA: 'when M^tarijvan, standing in different places,
had produced him by attrition.' Of course whoever
adopts a conjecture like this, can scarcely avoid under-
standing vf-bhr/ta/z in I, 71, 4 as an epithet of Matamvan,
not of Agni. Another way to correct our passage would
be to put into the text a form derived from the root vish,
' to accomplish a work,' for instance, vish/ya (to be read as
trisyllabic) : * when Matarijvan by his effort/ &c. Grass-
mann's vf-sitaA is quite improbable.
Note 2. VLrvci-apsum (Saw/hita text, vi.rvcipsum), evidently
an epithet of Agni the HoW, seems corrupt. Shall we
read vLrva-psum (* endowed with all food') — comp. VIII,
$2, 12. havam vlrvdpsum vuvdvdryam — or vuva-piisham
(Samh., virv&piisham, 'all-nourishing') or vuvd-apasam
(' doing all works ') ? Also vLrvd-psnyam may be thought
of. It is impossible, of course, to arrive at any .certain
conclusion.
Verse 2.
Note 1. 'He1 seems to be Agni. S£ya«a, however,
explains : dad&nam id agnaye kurv£;/am eva m&m. This
would lead to a translation like this : ' (The enemies) did
MAJV0ALA I, HYMN 148. 175
not deceive (me, the worshipper) who had addressed a hymn
(to Agni).'
Note 2. On 'his' Sayawa remarks, 'ya^umajiasya mama,'
But the word may refer to Agni.
Verse 3.
Note 1. There is no reason for abandoning here the usual
meaning of ya^wfya. On the gods seeking after Agni, comp.
Bergaigne, I, no.
• Note 2. It is very probable, to say the least, that ' they '
are again the gods.
Verse 4.
Note 1. Is the first £t dissyllabic ? More probably the
Pada is deficient by one syllable.
Verse 5.
Note 1. Two syllables are wanting before the caesura of
the first Pdda.
Note 2. Was there a belief that a blind man by turning
his blind eyes on somebody could do him harm ? Possibly
we might have to translate: ' Him (his foes) blind and bereft
of sight did not damage though looking at him (i.e. though
turning their blind eyes on hi in).'-- -Prof. Max Muller writes:
* Could it be : Even the blind saw, but did not injure him
(andhaV* apajyan na dabhau) ; abhikhya, when he was seen,
no longer in the womb?'
176 VEDIC HYMNS.
MANDALA I, HYMN 149.
ASHTAKA II, ADHYAYA 2, VARGA la
i \ Towards great wealth this lord of the house2
advances3, the strong one in the abode of strong
wealth. Let the stones honour him as he speeds
forward.
2. He the manly (bull) as of men so of the two
worlds, whose stream is drunk by living beings1
in consequence of his renown — he who running
forward has ripened in (his mother's) womb—
3. He who lighted up the . . .* stronghold, the
racer, the sage, like a . . . 2 horse, shining like the
sun, endowed with hundredfold life.
4. He who has a twofold birth (celestial and ter-
restrial), the flaming one has approached the three-
fold light, all spaces of the atmosphere, the Hot/%
the best sacrificer, in the abode of the Waters.
5. This is the Hotrz having a twofold birth1 who
,has, bestowed all the best gifts, out of desire of glory,,
on the quick mortal who worships him.
NOTES.
The same /?/shi. Metre, VirA^.— Verses 3-5 = SV. II,
1124-1126.
Verse 1.
Note 1. My translation of this verse differs from that of
Pischel, Ved. Studien, II, 100.
Note 2. On pati/* dan, comp. Hiibschmann, Vocalsystem,
142; Bartholomae,ArischeForschungen,I,70; Joh.Schmidt,
Kuhn's Zeitschrift, XXVII, 309 ; Pischel, Vedische Studien,
M AND ALA I, HYMN 149. 177
II, 93 seq. ; Bartholomae, Indogermanische Forschungen,
III, 100 seq.
Note 3. Comp. X, 93, 6. mahdA sd rdya/* £ ishate.
Verse 2.
Note 1. Comp. I, 80, 4, and similar passages, in which
the waters are called ^ivd-dhanya/*, ' the prize (of contests)
which living beings have gained.'
Verse 3.
Note 1. We do not know what n&rmini is. Possibly in
this word two words, nd drmiwi, are contained, so that the
particle nd would be repeated in each of the three P&das.
The translation would then be : 'he who lighted up the
drmitfi (?) like a stronghold/
Note 2. I place no confidence in the attempts to find the
meaning of a word like nabhanya/* with the aid of etymo-
logy only. The same word occurs in I, 173, i as an
epithet of the Sdman which the priest, who is compared
to a bird, sings (gSyat s£ma nabhanyam yatha vih). It
occurs also in VII, 42, i. prd krandanuA nabhanyasya
vetu. The connection in which these words stand, seems
to show that the meaning is: 'the noise of the sacrificial
fire shall arise;' very probably the fire is compared to
a horse, and its noise to the neighing of that horse.
Thus nabhanya would be in VII, 42, T, quite as in our pas-
sage, an epithet of a horse. This epithet may refer either
to the swift motion of the horse and of the Saman ascend-
ing to the gods, or more probably to the gay voice of the
horse, the loud noise of the S£man.
Verse 5.
Note 1. Two syllables are wanting in the first P£da.
[46] N
178 VEDIC HYMNS.
MANDALA I, HYMN 150.
ASHTAKA II, ADHYAYA 2, VARGA 19.
1. I thy indigent1 worshipper say much to thee,
O Agni, dwelling in thy protection as (in the pro-
tection) of a great impeller2.
2. Away even from the libation of a rich man who
is feeble, who is a niggard, who never comes forward
and does not care for the gods.
3. The mortal (who worships thee ?), O priest, is
brilliant, great, most powerful in heaven. May
we, O Agni, addicted to thee, be always foremost.
NOTES.
The same 72/shi. Metre, Ush«ih.— Verse i=SY. I, 97.
Verse 1.
Note 1. On arf, see Bergaigne, Religion Vedique, II, 218.
Note 2. Or, 'of the great impeller* — the Sun-god who
impels or stimulates his horses ? Comp. VI, 6, 6 ?
MAMDALA I, HYMN l88. 179
MAAfZ?ALA I, HYMN 188.
ASH7AKA II, ADHYAYA 5, VARGA 8-9.
APR! HYMN.
1. Being kindled thou reignest to-day, a god with
the gods, O conqueror of thousandfold (wealth) ! As
messenger, as a sage, carry the oblations (to the
gods).
2. O Tanftnap&t! For him who walks in right-
eousness the sacrifice is anointed with honey. May
he1 grant thousandfold food.
3. Receiving libations, worthy of being magnified l
bring hither to us the worshipful gods. Agni !
Thou art a winner of thousandfold (bliss),
4. They have spread with might the eastward-
turned sacrificial grass, blessing (our tribe) with
a thousand men l, (at the place) where you reign,
O Adityas !
5. The Prince, the Sovereign, the mighty ones,
the eminent ones1, the (Divine) Doors, which are
many and more than many, have sent forth streams
of ghee.
6. Adorned with gold, wearing beautiful ornaments
you verily reign high1 in your splendour. Sit down
here, ye two Dawns2.
7. May the two fine-voiced divine Hotr/s, the
sages, perform as the first this sacrifice for us.
8. Bh&rati! 1/4! Sarasvati! All ye (goddesses)
whom I invoke, promote us to splendour.
9. Tvasty/rz indeed, the eminent (god) has shaped
all forms, all cattle. Do thou by sacrifice produce
their increase.
N 2
l8o VEDIC HYMNS.
io. Yield up by thyself, O tree, (the sacrificial food)
to the abode of the gods1. May Agni make the
offerings relishable.
1 1. Agni going in front of the gods is anointed
with this GSyatra song; he shines when Svdha is
pronounced (over the oblations).
NOTES.
The 7?/shi is Agastya, the metre Gayatri. This Apri
hymn is closely related to hymn X, no, the author of
which no doubt knew and imitated our hymn. — No verses
occur in the other Sawhitds.
Verse 2.
, Note 1. I have taken dadhat as a third person, the sub-
ject being TanOnapat. But it may be a participle referring
to yag-naA : ' the sacrifice which procures thousandfold food
is anointed with honey.1
Verse 3.
Note 1. The text has
Verse 4.
Note 1. ' This is the Da^avira sacrifice of the SAktyas.
Ten valiant sons are born to those who perform it.' Pa#£a-
vimsa Br&hma#a XXV, 7, 4.
Verse 5.
Note 1. These are evidently names of the divine doors. —
As to the nominative dura//, see Lanman, p. 486.
Verse 6.
Note 1. On adhi-vi-ra^-, comp. IX, 75, 3. adhi tripr/sh/M/fc
ushdsa^ vf rd^ati.
Note 2. I.e. Dawn and Evening.
Verse IO.
Note 1. Literally: ' to the abode, for the gods.* Comp.
the corresponding verse (io) of the Apri hymn X, no.
dev£n£m
MAtfZ)ALA I, HYMN 189. l8l
MA/W7ALA I, HYMN 189.
ASH7AKA II, ADHYAYA 5, VARGA 10-11.
1. Agni ! Lead us to wealth on a good path,
O god who knowest all rules. Drive away from us
sin which leads us astray. We will offer to thee
the fullest praise.
2. Agni ! '1 liou who art young, help us safely
across all difficulties. Be for us a broad, large,
wide stronghold, for our kith and kin, with luck
and weal1.
3. Agni! Drive away from us all plagues. (Then)
they shall plague1 peoples who do not stand under
Agni's protection (Give) us back again the earth,
O god, together with all the immortals, O worshipful
one, that it may p'<> well with us.
4. Proteu us Agni. with thy unwearied guardians,
thou who Maine&t in thy beloved seat. May no
clanger, O joimgost of the gods, attain thy praiser,
not now nor u future, O mighty one!
5. Do not •!< liver us, O Agni, to the harmful foe,
to the }>reed\ one, to the impostor, to misfortune.
Do not surrender us, O mighty one, to one who has
teeth, who bites nor to one who has no teeth, nor
to one who will hart us.
6. May a (jj;od) like thec, O Agni, who art born
according to AVta, being praised spread out a shelter
for the body (of the worshipper that protects) from
every one who tries to harm or to revile him. For
thou, O god, art a descrier1 of everything that leads
us astray.
1 82 VEDIC HYMNS.
71. Thou, O Agni, distinguishing both (kinds of
men, the pious and the impious, or the Aryans and
the Dasyus2), eagerly approachest (Aryan) men at
(the time of) the advancing (day) 3, O worshipful one.
At (the time of) rest thou hast become governable
to the man (or, to Manu ; or, thou art to be praised
by men4); thou art to be smoothed down like
a horse6 by the U^s.
8. We have pronounced our invocations, I the
son of Mina \ before this mighty Agni. May we
obtain (our wishes) through a thousand jfrshis.
May we find a food-giving . . . rich in quickening
rain 2.
NOTES.
The same fttshi. Metre, Trish/ubh. — Verse i=VS. V,
36 ; VII, 43 J XL, 16 ; TS. I, i, 14, 3 ; 4, 43> * 5 TB. II, 8,
a, 3 ; TA. I, 8, 8 ; MS. 1, 2, 13 ; IV, 10, 2 ; 14, 3. Verse 2 =
TS. I, i, 14, 4 ; TB. II, 8, 2, 5 ; TA. X, 2, i ; MS. IV, 10, i ;
14,3. Verse 3 =TB. II, 8, 2, 4; MS. IV, 14, 3-
Verse 2.
Note 1. c For health and wealth,1 M. M. ; see vol. xxxii,
P-
Verse 3.
Note 1. If the accent is correct (Sa;;zh. abhydmanta, Pad.
abhf dmanta), the clause, though containing no subordi-
nating word, must be understood as standing in logical
dependende on the following, or — which in our case seems
more probable — on the preceding clause. Examples of
this kind have been collected by Delbriick, Altindische
MAJVDALA I, HYMN 189. 183
Syntax, p. 43. — That kr/sh/f// should be nominative is very
improbable ; comp. Lanman, Noun-Inflection, 393. See
also Leo Meyer, Kuhn's Zeitschrift, XVI, 9.
Verse 6.
Note 1. Prof. Max Miiller (vol. xxxii, p. 229) translates,
' For thou, god, art the deliverer from all assaults ; ' he
derives vishpd/ ' from vi and spaj-, to bind.'
Verse 7.
Note 1. This verse has been treated of by Geldner,
Vedische Studien, il, 156, 158.
Note 2. Geldner (loc. cit., 156) proposes two explanations
for ubhay&n. It may refer either to the pious and the
impious spoken of in the preceding verses, or to prapitvam
and abhipitvam, which words Geldner believes to be mas-
culine. I do not attach such weight to the Avestic frapi-
thw6 (Vend. Ill, 3) as to draw, with Geldner, a conclusion
from this word on the gender of the Vedic prapitva, and in
every case I think that this explanation of ubhaydn is very
forced, while it is natural to refer ubhayan to the pious and
impious, or as we may express it in conformity with Vedic
ideas, to 'men' (comp. manusha// P&da 2, manave Pada 3),
i. e. Aryans, and Dasyus (see VIII, 50, 8 ; 98, 6 ; IX, 92, 5).
Then ubhayan vi vidvan would have exactly the same
meaning as the words in I, 51, 8. vi ^anihi ary&n ye £a
dasyava/i.
Note 3. On prapitva we have the two ingenious discus-
sions of Geldner, Vedische Studien, II, 155 seq., and of
Bloomfield in the fifth series of his Contributions to the
interpretation of the Veda, p. 24 seq. In my opinion
Bloomfield has not succeeded in proving that the words
ending in -pitva (prapitva, abhipitva, sapitva, &c.) contain
the stem pitu, 'sap, drink, nourishment/ and that prapitva
means the morning-pressure of Soma, which is 'sually
designated as prata/isavana, abhipitva, the evening-pressure
or the t/'/'tiya-savana. I do not think it necessary, how-
184 VEDIC HYMNS.
ever, to examine here the single points of his interesting
and elaborate discussion, for it seems to me that Geldner
has conclusively shown that the meaning of these words is
different from what Bloomfield believes it to be : abhipitva,
as Geldner (p. 155) states, is 'Erholiing,' ' Rast,' and 'die
Zeit des Rastens/ * Feierabend/ 'Abend ;' prapitva (p. 178),
on the other hand, means ' Vorlauf/ 'das aufs Ziel Zugehen,5
' die vorgeriickte Tageszeit.'
Note 4. S5syaA, ' governable/ does not give an impos-
sible meaning. But should we not have to correct samsyaA
' thou art to be praised by men ? '
Note 6. On akra//f comp. Vedische Studien, I, 168, and
above, I, 143, 7.
Verse 8.
Note 1. Mdna is another name of Agastya. See Zeit-
schrift der Deutschen Morg. Gesellschaft, XLII, 221.
Note 2. On the last words of the hymn— the regularly
repeated conclusion of the Agastya hymns — see M. M.,
vol. xxxii, p. xx, and also Bartholomae, Bezzenberger's
Beitrage, XV, 212, I do not think it very probable that
ishd is here the name of an autumn month, as found in the
•Satapatha Brahma«a and others of the more modern Vedic
texts ; to me it would seem rather strange that such
a prayer for the fertility of that month should have formed,
among the Agastyas, the standing conclusion of their sacri-
ficial hymns. But the names of the two months isha and
hrg& seem to point to the existence of two adjectives mean-
ing 'giving food' and 'giving sap.' — Then follows vnr^ana,
used as a masculine. Geldner (Vedische Studien, I, 151)
indicates the following passages, in which he believes that
this masculine vnj^dna occurs : V, 44, i ; VI, 35, 5 ; VII, 32,
27 ; X, 27, 4 ; and the concluding Pada of the Agastya
hymns. Of these passages the two first seem to be open
to doubt as to the correctness of the text. In V, 44, i
the true reading may be prati^inam w/sha«am dohase ;
comp. verse 3, vrishb sisuA, and I, 173, 6, where possibly
should be read instead of vr^-dnam (Gottinger
MAM9ALA I, HYMN 189. 185
Gelehrte Anzeigen, 1890, 417). In VI, 35, 5 I propose to
read vrmag-am (Gott. Gel. Anzeigen, loc. cit., 416). In VII,
32, 27 and X, 27, 4 vn^ana (Padap. vng-ana// ; .the letter d
follows) and vr/^aneshu seem to be masculine, though it is
not absolutely impossible 'to see in these forms the nom.
pkir. and loc. plur. of the neuter vr^dna. But I believe
that any attempts to derive conclusions from these three
passages on the meaning of the masculine w/^ana are
hopeless.
1 86 VEDIC HYMNS.
MANDALA II, HYMN 1.
ASHTAKA II, ADHYAYA 5, VARGA 17-19.
1 \ Thou, O Agni, the flaming one, (art born)
from out the Heavens2, thou (art born) from out
the Waters and the stone (the flint) ; thou (art born)
from out the forests and the herbs ; thou art born
bright, O Lord of men, (as belonging) to men 3.
2 '. To thee, O Agni, belongs the Hotrz's and the
Pot^/'s office exercised at the appointed season ; to
thee belongs the office of the Nesh/rz ; thou art the
Agnidh 2 for the righteous. To thee belongs the
office of the Prasastfz; thou actest as an Aclhvaryu,
and thou art the Brahman and the master of the
house in our house :J.
3 l. Thou, O Agni, art Inclra, a bull among (all)
beings. Thou art the wide-ruling Vish/m, worthy of
adoration. Thou art the Brahman, a gainer of
wealth, O, Brahma;/aspati 2. Thou, O Vidhartr/
(i.e. who keepest asunder all things), art united with
Purawclhi (or the Liberality of the gods) 3.
4. Thou, O Agni, art the king Varuwa whose lawrs
are firm ; thou becomest Mitra, the wondrous one,
worthy of being magnified. Thou art Aryaman,
the lord of beings, whom I may enjoy l. Thou,
O god, art Amsa. 2, desirous of distributing (goods)
in the assembly 3.
5. Thou, O Agni, being Tvash/r/, (grantest) to
thy worshipper abundance in heroes. To thee,
who art accompanied by the (divine) wives l, who
art great like Mitra, belongs relationship 2. Thou,
MAJVDALA II, HYMN I. 187
the quick inciter3, givest abundance in horses.
Thou, rich in wealth, art the host of men 4.
6. Thou, O Agni, art Rudra, the Asura of the
high Heaven1 ; thou, being the host of the Maruts,
rulest over nourishment. Thou goest along with
the flame-coloured Winds, bringing happiness to our
home. Thou, being Pushan, protectest thy wor-
shippers by thy own might.
7. Thou, O Agni, art a giver of wealth to him
who does service to thee l ; thou art the god Savit/V,
a bestower of treasures. Thou, being Bhaga, O lord
of men, rulest over wealth. Thou art a protector
in his house to him who has worshipped thee 2.
8. Towards thee, in the house, the lord of the
clan, O Agni, the clans strive, towards tliee, the
bounteous king. Thou with the beautiful face
possessest all things. Thou art equal to thousands,
to hundreds, to ten (of others).
9. Thee, O Agni, men (make) their father by
their sacrifices l ; thee who shinest with thy body
they (invite) to brotherhood by their (sacrificial)
work. Thou becomest a son to him who has
worshipped thee. As a kind friend thou protectest
against attack.
10. Thou, O Agni, art /?/bhu, to be adored when
near. Thou rulest over strength 19 over wearlth rich
in food. Thou shinest 2, thou burnest for the sake
of giving (wealth). Thou art a hewer 3, an expander
of sacrifice.
1 1. Thou, Agni,O gocl, art Aditi to the worshipper.
Thou, being Hotra Bharati1, growest strong by
prayer. Thou art Irtfa, living a hundred winters,
for (the increase of) ability. Thou, the killer of
VWtra, O Lord of wealth, art Sarasvati 2.
1 88 VEDIC HYMNS.
1 2. Thou, O Agni, well kept, art the highest vital
power. In thy lovely colour and in thy appearance
(dwell all) beauties. Thou art great strength that
carries us forward. Thou art abundant wealth,
extending on all sides.
1 3. The Adityas have made thee, O Agni, their
mouth ; the bright ones have made thee their
tongue, O Sage. The Rati-sa/i gods (i.e. the Boun-
teous ' gods) accompany thee at the sacrifices. In
thee the gods eat the offering which is offered to
them.
14. In thee, O Agni, with (thy) mouth1 all the
guileless2 immortal gods eat the offering vhich is
offered to them. Through thee the mortals taste
their drink. Thou hast been born, the bright one,
as the child of the plants.
I51. Thou art united with them and equal to
them in strength, O well-born Agni, nay, thou sur-
passest them, O god, when thy power 2 has expanded
here in its greatness over Heaven and Earth, over
both worlds.
1 6. The liberal lords who pour out, O Agni, over
thy praisers gifts at the head of which there are
cows l, the ornament of which are horses: lead both
ourselves and them to welfare. May we speak loud
in the assembly 2, rich in valiant men.
NOTES.
The Rtshi is Gr/tsamada, the metre Gagati. — Verse i =
VS. XI, *7 ; TS. IV, i, 2, 5 ; TA. X, 76, i ; MS. II, 7> *•
Verse 2 = RV. X, 91, 10. Verse 6 = TS. I, 3, i*, J ; TB.
Ill, n, 2, i. Verse 13=TB. II, 7, 13, 6.
MAA'DALA II, HYMN I. 1 89
Verse 1.
Note 1. Among the numerous texts which treat of the
different origins of Agni (see Bergaigne, I, 20 seq.), especi-
ally the following two verses may be compared wfth this
passage : VI, 48, 5. yam apa// adraya// vana garbham r/tasya
piprati sahasA yd// mathita// ^a'yate n/'/bhi// pr*thivya'/i
adhi sanavi; X, 45, i. diva// pari prathamdm g&giiz agni//
asmat dvitfyam pdri ^ataveda// trztfyam apsii nr/mdnd//
a^-asram indhdna enam ^arate svadhi/i.
Note 2. The text (dyubhi// tvam a^ujuksham//) seems to
be corrupt. I believe that tvam, which is so frequently
repeated through this verse and through the next verses,
has been put here in the wrong place, and that we should
read, dyubhya// a susuksh£ui/t.
Note 3. With the last words of this verse, comp. the con-
clusion of verse 14.
Verse 2.
Note 1. This whole verse is repeated, X, 91, 10.
Note 2. In my opinion there is no doubt that instead of
the traditional reading, agnft, the correct form is agmt.
The word is a compound of agn{ and idh and means ( the
inflamer of the fire/ Cf. M. M., Hist, of A. S. L., 1859,
pp. 450, 469.
Note 3. This is the most ancient list of the 'seven
priests/ by the side of whom the gr/hd-pati or ' master of
the house ' is mentioned as the eighth. Comp. the formula
in which the 'Adhvaryu names the officiating priests,
K£ty£yana IX, 8, 8 seq., and see the remarks of Weber,
Indische Studien, X, 141, 376, and my own exposition,
Religion des Veda, 383 seq., 396. The 'Brahman' men-
tioned in our verse is the Brdhma«d^//awsin of the later
ritual. Comp. K^tydyana IX, 8, n ; Satapatha Brdhmawa
IV, 6, 6, 5.
Verse 3.
Note 1. On verses 3-6, see von Bradke, Dy4us Asura,
p. 53 seq.
VEDIC HYMNS.
Note 2. Br/haspati or Brahma;/aspati is the Brahman
among the gods. But it is doubtful whether the title of
Brahman in this connection should be understood in the
later technical sense of the word, as the Ritvig who has to
superintend the whole sacrifice. Comp. H. O., Religion
des Veda, 396, note i.
Note 3. Vidhartr/ seems to be here another name of
Bhaga ; comp. VII, 41, 2. bhagam huvema . . . ya/i vi-
dharta). It is known that no god is so frequently mentioned
in connection with Pura;;/dhi as Bhaga. The passages
have been collected by Grassmann in his Dictionary, s. v.
piiraw-dhi.
Verse 4.
Note 1. Prof, von Bradke (Dyaus Asura, 53) believes
that the text is corrupt ; he thinks that the fourth Pada
may have occupied the place of a lost continuation of the
relative clause, yasya sam-bhu^am. I cannot but share
the feeling on which Prof, von Bradke's remark rests,
though I do not believe that the solution of the difficulty
which he proposes is very probable. Could not the correct
reading be y&si (instead of yasya) sam-bhu^am, ' thou goest
to the enjoyment (of goods) ? ' Comp. VI, 71, 6, where the
traditional text has vamasya h( kshdyasya deva bhflre//,
and kshdyasya doubtless should be changed into kshayasi.
Note 2. On A;;/^a, as one of the Adityas, comp. Ber-
gaigne, III, 39, 99.
Note 3. Vidathe: comp. the note on I, 31, 6. It is
tempting to conjecture vidhat^ (comp. verse 5), but there is
no necessity for such a conjecture. Comp., for instance,
VI, 34, 2. viddthe d4ti
Verse 5.
Npte 1. Gndva// should be read without accent, as Grass-
mann, Prof. Weber, and M. Henry (Revue Critique, Jan. 13,
1891, p. 23) have seen. Cf. Lanman, 518, 519.
Note 2. The meaning probably is, f Thou art related to
the other gods and to men,' or * Thou art related to us.'
Comp. VIII, 27, 10; 73, 12.
MAJVDALA II, HYMN I.
Note 3. Agni seems to be identified here with Apam
napat, who frequently is called am-heman. Comp. Win-
disch, Festgruss an Roth, 143 seq.
Note 4. The men, of course, are the Maruts, as is shown
by the well-known use of jardha/i (cf. vol. xxxii, p. 67 seq.).
Verse 6.
Note 1. Comp. von Bradke, Dydus Asura, 53 seq.
Verse 7.
Note 1. As to ara;;/kr/te, cf. VIII, 67, 3.
Note 2. Or, thou art a protector to him who has wor-
shipped thee in his house. — Among the various ways for
explaining or removing the metrical deficiency of the last
Pada the correction dame a (for dame) is recommended by
verse 8.
Verse 9.
Note 1. Ish/ibhi//, standing by the side of Jamy£, seems
to be derived from the root ya^. Thus }g&, i^dna stand by
the side of sasame, ^a^amana. — Cf. ishrfbhi// matfbhi/*, II,
18, i.
Verse 1O.
Note 1. The names of the three -ffibhus are Ribhu,
Vibhvan. The word v£ga. used here evidently alludes to
the second of these names.
Note 2. Bergaigne (Religion Vdd., II, 406) no doubt is
right in believing that the verb v( bhdsi (' thou shinest ')
alludes to the name Vibhvan. Comp. X, 91, i.
Note 3. Vi-jfkshuA again seems to convey an allusion to
the Ribhu myth. When dividing the cup of Tvash/r*' into
four cups, the 7?/bhus say, sakhe vf jiksha (IV, 35, 3).
This v( jiksha and the corresponding adjective vi-jfkshu
should be derived from the root jas, * to cut to pieces.1
Verse 11.
Note 1. Here we have the three goddesses of the Aprl
hymns, Bh&ratt, I<&, and Sarasvati. Of the goddess
1 92 VEDIC HYMNS.
Bharati the full name is given, Hotra Bharati, i.e. 'the
Offering of4,the Bharatas.' Comp. Bergaigne, I, 322 seq.
Note 2. Comp. VI, 6 1, 7, where Sarasvati is called wztra-
ghm.
Verse 14.
Note 1. Or * through (thee who art their) mouth.'
Note 2. Comp. 1, 19, 3. visvG deva'saA adriiha// ; vol. xxxii,
PP- 53> 55-
Verse 15.
Note 1. On this verse, compare Pischel, Vedische Studien,
1,97-
Note 2. On pr/ksha//, see above, i, 127, 5, note i.
Verse 16.
Note 1. On go-agra, compare Pischel, Vedische Studien,
I,5i.
Note 2. Vidathe: comp. the note on I, 31, 6.
MAJVDALA II, HYMN 2. 193
II, HYMN 2.
ASH7AKA II, ADHYAYA 5, VARGA 20-21.
1. Increase G&tavedas by your sacrifice1, worship
Agni for ever with your offering and your prayer 2
— him who has been kindled, the receiver of good
offerings, the solar hero, the heavenly Hotrz, the
charioteer 3 in our settlements 4.
2. For thee Nights and Dawns have been lowing,
O Agni, as milch-cows in the folds for their calf1.
A steward2, as it were, of Heaven, thou shinest on
the human tribes, O bountiful one, on continuous
nights 8.
3. The gods have set him to work, as a steward l
of Heaven and Earth, endowed with wonderful
power, at the bottom of the air : Agni who is well
known like a chariot2, brightly shining, deserving
of praise like Mitra (or, like a friend) in (human)
dwellings.
4. They have established him who grows in the
air, in his house, the serpent x with beautiful splen-
dour like gold 2, the winged (son ?) of Przsnl 3 who
lights up with his eyes both tribes (of gods and of
men), like a guardian of the way (?) 4.
5. May he, the Hot/-/, encompass the whole sacri-
fice. Men strive towards him with offerings and
prayer. (Agni) with golden jaws \ hurrying around
in the growing (plants) 2, lighted up the two worlds
like the Sky with the stars.
6. Thus mayst thou, being brightly kindled for
our welfare or being exhausted (P)1, shine upon
us with thy wealth. Carry hither to us the two
[46] O
194 VEDIC HYMNS.
worlds for the sake of happiness, Agni, O god,
that they may eagerly partake2 of the offering of
the man (or, of Manus).
7. Give us, Agni, mighty, give us thousandfold
(gifts). Open strength for us like a door 1 for the
sake of glory. Make Heaven and Earth inclined
towards us through (our) spell. Make the Dawns
shine like the brilliant Sun.
8. Being kindled after dawns and nights may he
shine with his red light like the sun, Agni, being
a good sacrificer with the help of the offerings of
man (or, of Manus) 1, the king of the clans, and the
welcome guest of Ayu.
9. Thus, O Agni, ancient one, our human prayer
has prospered among the immortals who dwell in
the great heaven. May the cow : when milked, yield 2
freely to the singer in our settlements hundredfold
(wealth) of all kinds.
10. May we, O Agni, (attain) bliss in valiant men
by our racers, or may we shine over (all) people
by our sacred spells. May our unconquerable lustre
beam on high like the sun over the fivefold dwell-
ings (of the five peoples).
11. Be thou, O mighty one, worthy of praise
among us, (thou) from whom the well-born, liberal
(lords) have sought nourishment *, unto whom the
strong ones, O Agni, go for sacrifice, who shinest
in thy abode among (the worshipper's) own kith.
1 2. May we both, O G£tavedas, the praisers and
the liberal (lords), be in thy protection, O Agni.
Help us to good, resplendent, abundant wealth which
is accompanied by offspring, by good progeny.
13 « II. i, 16.
MAtfDALA II, HYMN 2. 195
NOTES.
The same jRishl and metre. — Verse 7 = TS. II, 2, T2, 6;
MS. IV, 12, 2.
Verse 1.
Note 1. In this P&da one syllable is wanting. It may
be thought that the first word should be pronounced
ia^ttena. For supplying the missing syllable by conjecture
there would, however, be many ways. Comp. also H. O.,
Hymnen dcs Ki^-veda, I5 p. 79.
Note 2. TanagirS: comp. 1. 38, 13 (vol. xxxii, p. 82).
Note 3. Dhfi^-sadam. The exact meaning is, 'who
occupies a decipwe position.'
Note 4. Vr^aneshu : comp. I, 60, 3, note 2.
Verse 2.
Note 1. Comp. VIII, 88, i. abhf vatsim na svdsareshu
dhenavaA fndram girbhiA navdmahe.
Note 2. See I, 58, 7, note i.
Note 3. See Lanman, p. 482 ; Gaedicke, p. 89. ' During
continuous nights.1 M. M.
Verse 3.
Note 1. See I, 58, 7, note i.
Note 2. Cf. VIII, 84, i. rdtham na vedyam.
Verse 4.
Note 1. I follow the conjecture of Bohtlingk-Roth, who
propose to read hv&ram. Comp. Atharva-veda IV, i, 2
(Ajvateyana Srautasfttra IV, 6, 3 ; Sahkhdyana Srautasfttra
V, 9, 7). suru/?v"i hvardm. The meaning of the word is
conjectural ; ^on.p. I, 14*, 7, note i. If we read hvSr6, the
translation could be l brilliant like gold, in a hidden place.'
(M. M.)
Note 2. Comp. Pischel, Vedische Studien, I, 52.
O 2
196 VEDIC HYMNS.
Note 3. Or, the winged (bird) of Prism? No other
passages which make Agni the son (or the bird) of Pwni
are known to me.
Note 4. The accent of pdthds points to a genitive,
dependent on pdyiim, of a word which is, however, different
from p£thas. Grassmann thinks that pdthas is a lengthening
for pathas, but Lanman (Noun-Inflection, 470) is quite right
in observing that this is hard to believe in the first syllable of
a Pdda. Should we not correct the text and read pathdA
(gen. sing, governed by payiim)? The reading patha//
may be due to the influence of the neighbourhood of
p&yiim.
Verse 6.
Note 1. See vol. xxxii, p. 301.
Note 2. Comp. X, 92, i. .nishkasu hariwishu ^arbhurat.
Verse 6.
Note 1. Ludwig translates sam-dadasv£n : * zum heile
[dich selber] aufreibend ; ' Grassmann, ' oder seist erloschen
du ; ' Gaedicke (p. 89), ' und wenn du verloschest ; ' Griffith,
1 a liberal giver ; ' Neisser (Bezzenberger's Beitr. XIX, 286),
'deine Kunst zusammennehmend.' S4ya«a says, 'sa#/da-
dasvSn samyak praya£&£an.' Prof. Max M tiller suggests,
* being a liberal benefactor>'
Note 2. There was no reason for correcting devi-vitaye
as Ludwig once proposed. He has himself abandoned this
conjecture.
Verse 7.
Note 1. As to this metaphor (c opening ' strength or the
like), comp. VIII, 5, 21. utd na/z divy£A fsha^ . . . apa dv£r&-
iva varshathaA, and the passages collected by Dr. Hirzel,
Gleichnisse und Metaphern im 7?*g-veda (Leipzig, 1890),
103.
Verse 8.
Note 1. The third P&da is repeated in X, 11, 5.
MAATDALA II, HYMN 2. 197
Verse 9.
Note 1. The milch-cow of course is the prayer.
Note 2. Isha;/i seems to be an infinitive like parshdm
neshd/ii tarlshdwi (Delbriick, Altindisches Verbum, 327 ;
Neisser, Bezzenberger's Beitrage, XX, 43). I believe it to
come from the root ish, ' to incite.1 As to the syntac-
tical peculiarities of these infinitives, comp. Delbriick,
Altindische Syntax, 416.
Verse 11.
Note 1. I shay is a denominative from fsh, as ur^ay is
derived from flr^ (comp. A^valiyana Srautasutra V, 7, 3).
198 VEDIC HYMNS.
MAM9ALA II, HYMN 3.
ASH7AKA II, ADHYAYA 5, VARGA 22-23.
APR! HYMN.
1. Agni being kindled, set down on the earth, has
stood up with his face towards all worlds. May the
Hotri, the purifier, the ancient, wise one, may god
Agni sacrifice to the gods, he who is worthy (of
being the sacrificer).
2. Narasa/wsa, anointing the abodes (of the sacri-
fice), equal by his greatness to the three heavens,
endowed with beautiful light, moistening the offer-
ing, his mind being intent on scattering ghma —
may he anoint the gods on the summit of sacrifice.
3. Being magnified1 in our mind, Agni, sacrifice
for us to-day to the gods before die human
(sacrificer) 2, thou who art worthy (of being the
sacrificer). Conduct hither the unshakabL host of
the Maruts. Sacrifice, O men, to Indra who sits on
the Barhis.
4. O divine Barhis! On this (Barhis) which is
large, rich in valiant men, which has been spread on
this Vedi (or sacrificial altar) rich in gain, ready for
wealth, which is anointed with ghma, sit down,
O Vasus, O Vuve devas, O Adityas1 worthy of
worship !
5. May the divine doors which are easily passable,
open themselves wide when' invoked with adoration.
May they, the far-embracing, undecaying ones, open
wide, purifying our^ glorious race l which is rich in
valiant m£n.
6. May Dawn and Night, grown strong from of
MAtfDALA II, HYMN 3. 199
old, joyful like two birds (?) l, (do) their work well
for us — they who weave, turned towards each other,
the stretched-out warp, the ornamented form of the
sacrifice 2, (the two goddesses) flowing with plenty,
rich in milk.
7. May the two divine Hotrzs, the first ones,
very knowing, very marvellous, perform the sacrifice
rightly with their (sacrificial) verse. Sacrificing to
the gods they anoint (them)1, observing the right
time, on the navel of the Earth, over the three
ridges (of the three worlds).
8. May Sarasvati, the accomplisher of our prayer,
may the goddess -I /A, all- victorious Bhfiratt — may
the three goddesses, according to their wont, sit
down on this Barhis and protect it, the faultless
shelter.
9. Through (the god's) hearing (our prayer)
a manly son is born (to us), tawny-coloured, rich in
gain, bringing vigour, loving the gods. May T vash/rz"
deliver for us a son, the navel (i.e. the tie that binds
generations together), and may he then go to the
abode of the gods.
to1. May the tree (i. e. the sacrificial post) stand
by, letting loose (the offering which goes to the
gods). m May Agni make the offering ready in
consequence of our prayers. May the prescient
divine butcher carry the thrice-anointed offering
to the gods.
u. He1 is joined with ghma2. His womb (on
the altar) is ghr/ta. He rests on ghma. His
abode is ghma. Carry hither (the gods) according
to thy wont ! Rejoice 3 ! Carry, O bull, the offering,
over which the Sv&ha has been spoken, (lo the
gods).
2OO VEDIC HYMNS.
NOTES.
The same Rishl Metre, Trish/ubh ; verse 7 : Gagatl. —
Verse 9 = TS. Ill, i, n, % ; TB. II, 8, 7, 4 ; MS. IV, 14, 8.
Verse n=VS. XVII, 88 ; TA. X, 10, 2.
Verse 3.
Note 1. The text has i/ita//. Comp. above, I, i, i,
note a.
Note 2. Comp. X, 53, i. nf h/ sdtsat (scil. agn/A) dntara^
pffrva/t asmdt
Verse 4.
Note 1. It is very probable that the poet intends to dis-
tinguish the Vasus, the Vijve devis, and the Adityas as
three categories of gods. But then we should expect the
accent £dity&A. Comp. VII, 51, 3. &dity£A virve manitaA
£a vkve dev£6 £a v/^ve ; X, 125, i. ahdm rudr^bhi^
vdsubhi^ ^ar&mi ahdm idityaM utd vi^vddevai^.
Verse 5.
Note 1. Comp. the Gr/hya Mantra addressed to the
Mekhal£, of which it is said ' van/am pavitram punatt na/t
4g&t/ 5ahkh4yana Grihya II, 2, i, &c.
Verse 6.
Note 1. The meaning of vayya (comp. IX, 68, 8) is
uncertain. Possibly it is derived from vf, c the bird/ Ac-
cording to S&ya*a it would mean ' weavers ' (v&naku^ale
iva). Vayyeva may be vayye iva (dual feminine), in spite
of the artificial theory of the Pragrihya vowels; see
Lanman, p. 361 ; H. O., Hymnen des Rig-veda, I, 456.
Or it may be vayy4 iva, dual masculine or singular femi-
nine (comp. VII, a, 6).
Note 2. Comp. VII, 42, i. adhvardsya p&a£.
MAtfDALA II, HYMN 3. 2OI
Verse 7.
Note 1. Comp. VIII, 39, i. agniA devSn anaktu na//.
Verse 10.
Note 1. With the first hemistich compare especially, III,
4, 10 (see below).
Verse 11.
Note 1. ' He ' of course is AgnL
Note 2. Differing from M. M., vol. xxxii, p. 185, I take
ghrztam as an accusative.
Note 3. Comp. Ill, 6, 9 (see below).
2O2 VKDIC HYMNS.
MAM9ALA II, HYMN 4.
ASH7AKA II, ADHYAYA 5, VARGA 24-25.
1. I call for you Agni, shining with beautiful
shine, praised with beautiful praise 19 the guest of
the clans, the receiver of fine offerings, who is
desirable like Mitra (or, like an ally), G&tavedas
the god, among godly people.
2. The Bhrz'gus worshipping him in the abode of
the waters l have verily 2 established him among the
clans of Ayu. Let him surpass all worlds, Agni, the
stewaru. of the gods3, the possessor of quick horses.
3. The gods have established beloved Agni
among the human clans as (people) going to settle
(establish) Mitra1. May he illuminate the nights
that are longing (for him), he who should be treated
kindly by the liberal (worshipper) in his house.
4. His prosperity is delightful as good pasture (?) ' ;
delightful is his appearance when the burning one is
driven forward, he who quickly shaking his tongue
among the plants waves2 his tail mightily like a
chariot-horse.
5. When they praised1 to me the monstrous
might of the eater of the forests 2, he produced his
(shining) colour as (he has done) for the U^s8.
With shining splendour he has shone joyously, he
who having grown old has suddenly become young
(again).
6. He who shines on the forests1 as if he were
thirsty, who resounded like water on its path, like
(the rattle of the wheels) of a chariot 2 — he whose
MAJV0ALA II, HYMN 4. 2O3
path is black, the hot, the joyous one has shone,
laughing 3 like the sky with its clouds.
7. He who has spread himself burning over the
wide (earth), moves about like an animal, free,
without a keeper. The flaming Agni, burning
down the brushwood, with a black trail 1, has, as
it were, tasted the earth.
8. Now in the remembrance of thy former bless-
ings this prayer has been recited to thee at the
third sacrifice l. Give to us, Agni, mighty strength
with a succession of valiant men, with plenty of
food ; (give us) wealth with good progeny 2.
9. Give, O Agni, such vigour to thy praiser
together with his liberal (lords), that the Grztsa-
madas, rich in valiant men, victorious over hostile
plots, attaining (their aim) in secret, may overcome
through thee (their rivals) who get behind *.
NOTES.
The JRtshi is Som&huti Bhargava, the metre Trish/ubh. —
No verse occurs in the other Sawhit&s.
Verse 1.
Note 1. To me there seems to be no doubt that the
meaning of suvr/ktf is something like ' beautiful prayer/
c beautiful song/ and then ' a god who is invoked with beau-
tiful songs.1 Thus suvnktaya/j or other cases of the same
word stand by the side of st6m£& . . . g/ra^, VIII, 8, 22 ;
of g/ra/*, I, 64, i ; VIII, 96, 10, comp. X, 64, 4; of brahma,
VII, 31, n ; 97, 9 ; of st6mai^, VII, 96, i ; of dhitfbhi//, VI,
61, 2 ; of d££//oktibhiA matinam, I, 61, 3, and so on. Comp.
also VII, 83, 9. hdvamahe v£m vr*sha#d suvr/ktfbhiA ; X,
41, i. rdtham . . . suvrtktlbhiA vaydm vyush/& ushasaA
hav&mahe; X, 80, 7. avo&ima
2O4 VEDIC HYMNS.
This being the meaning of the word, I cannot think it
probable — and herein I differ from the opinion pronounced
by Prof. Max Miiller, vol. xxxii, p. 109 — that it stands in
connection with the verb vrig in its well-known use referring
to the Barhis. In my opinion (comp. also Geldner, Vedische
Studien, I, 151) suw/ktf may be connected with another
use of vrig, with the meaning of this verb ' to draw a god
towards himself, averting him from other sacrificers'
(materials regarding this use of vrig have been collected
by Geldner, loc. cit., 144). Or possibly the word may be
derived, as Prof, von Roth believes, from rik (comp. suvita
derivqd from i). It is true that the substantive rikti does
not occur by itself: but, as Prof. Max Miiller remarks (loc.
cit.), this would not be fatal to Prof, von Roth's etymology,
because many other words in the Veda occur as uttarapadas
only. If we accept this theory, we should of course have
to separate suvriktl from ndmowzkti and svAvr/kti.
Verse 2.
Note 1. Comp. X, 46, 2. imdm vidhantaA ap£m sadhdsthe.
Note 2. Literally, ' doubly.' ' In two places, in the abode
of the waters and among the clans of man.' M. M. Com-
pare, however, X, 46, 2 (see last note).
Note 3. Dev&iSm arat/A ; comp. I, 58, 7, note I.
Verse 3.
Note 1. The meaning seems to be that people going to
settle anywhere, secure safety by ceremonies addressed to
Mitra, i.e. possibly by concluding alliances which btand under
the special protection of Mitra. Comp. IV, 33, 10; H. O.,
Religion des Veda, 186, note i. — Mitra is kshetras£dhas,
VIII, 31, 14.
Verse 4.
Note 1. Svasya-iva seems to be corrupt Po$sibly we
might read stiydvas&-iva pushrfA. In X, 11,5 we read,
sid& asi ra«vdA, yavasd-iva pushyate. IV, 16, 15. <5ka£ nd
ranvSi sud/*rt-iva push/IA — The translation of the traditional
MAtfDALA II, HYMN 4. 20$
reading would be, * His prosperity is delightful, like that of
a person belonging to us.'
Note 2. Bharibhrat seems to be a participle : but then
dodhaviti must be accented (d6dhaviti).
Verse 5.
Note 1. On the verb pan, comp. Pischel, Vedische Studien,
I, 199 seq.
Kote 2. Vandd seems to be, as Grassmann has seen,
a compound of vdn, ' the forest ' (comp. the genitive van£m,
the locative viwsu), and of id. Of Agni is said several
times ' vanAni atti.'
Note 3. On the mythical ancestors designated as the
s, see Bergaigne, I, 57 seq.
Verse 6.
Note 1. The forests, of course, are the fuel.
Note 2. To rathyd-iva probably £akr£ (nom. plur.) is to
be supplied.
Note 3. The ' laughing ' of the sky is the lightning (Ben-
fey, Vedica und Verwandtes, 138). The flames of Agni
flash through the smoke as the lightning shines in the
clouds.
Verse 7.
Note 1. See Geldner, Vedische Studien, II, 29 seq. ;
Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft,
XLVIII, 107.
Verse 8.
Note 1. The text has tr/tiye viddthe (comp. I, 31, 6,
note 2). Does this mean at the tr/'tiya-savana ? Three
vidathas are spoken of also in VI, 51, 2 ; VII, 66, 10.
Note 2. On the metrical irregularity, comp. H. O., Die
Hymnen des Rig-veda, I, 67.
Verse 9.
Note 1. * May prevail, destroying through thee the
neighbours lying in ambush.' M. M. To me gtihi seems to
be connected with vanvdntaA.
2O6 VEDIC HYMNS.
MAAf/?ALA II, HYMN 5.
ASHTAKA II, ADHYAYA 5, VARGA 26.
1. The brilliant Hotrt1 has been born 2, the father
to protect the fathers s, aspiring after noble wealth.
May we be able to bridle the strong (horse) 4.
2. He the leader of the sacrifice towards whom
the seven reins (or rays) are stretched, the Potrt
promotes, as (he has done) for Manu, the divine
eighth (rein) ; all those (reins he promotes) l.
3. Or when he has run along, and has recited the
sacred words \ and has pursued that (duty) 2, he has
encompassed every kind of wisdom as the felly
(encircles) the wheel.
4. For He has been born as the bright Przsbstrt,
with bright power of mind. (A man) who knows
his firm laws, mounts up on them as on the branches
(of a tree) *.
5. The lively milch-cows were attached to his,
the Nesh/rs"s, (bright) colour1. Was it according
to the wish of the three sisters who hav§ gone
there 2 ?
6. When (coming) from the mother the sister has
approached, bringing ghrz'ta \ the Adhvaryu rejoices
at their2 coming as corn (rejoices) at rain.
7. May He the jRitvig (priest) himself make the
Ritv\g> (serve) for his own refreshment l. And may
we readily gain the praise and the sacrifice2; we
have offered it.
8. In order that He the knowing one (Agni) may
readily serve all the worshipful (gods), this sacrifice,
O Agni, which we have performed, rests in thee.
MAJVDALA II, HYMN 5. 2O/
NOTES.
The same RtshL Metre, AnushAibh. — Verse 3 = SV. I,
94 ; TS. Ill, 3, 3, 3 ; MS. II, 13, 5.
Verse 1.
Note 1. As the Hotr/ is mentioned here, the following
verses contain each the nafaes of the other priests as given
in II,i,2. Only the Agnidh is left out; possibly the
words sva/i sv£ya dh£yase krinutSim ritvik ritvigam
(verse 7) contain an allusion to this priest, who may well be
termed the Ri\.v\g belonging to Agni and refreshing him.
Note 2. With the first Pada of our verse, compare IX,
64, 10. indu/j pavish/a £dtana/j.
Note 3. The meaning seems to be : Agni, who has pro-
tected the fathers, has been born again, and will do the
same for the present sacrificer.
Note 4. The strong horse, of course, is Agni. Comp. Ill,
27, 3 (see below). On the construction (va^-fnaA ydmam),
see Delbruck,.Altindischc Syntax, p. 417.
Verse 2.
Note 1. On the seven rays or reins of Agni, see I, 146, r,
note i. Besides the seven priests a mysterious eighth Ritvig
priest is spoken of (X, 114, 9. kdm ritvig&m ash/amdm
jdram ahu//j ; thus Agni has a mysterious eighth rannf
(ray or rein) besides the seven. Comp. Bergaigne, Religion
Vddique, II, 144.
Verse 3.
Note 1. V6£at brahmSm : this seems to be an allusion to
the Brahman priest (see verse i, note i).
Note 2. V6A is third singular. See Joh. Schmidt, Kuhn's
Zeitschrift, XXV, 91.
Verse 4.
Note 1. Comp. VIII, 13, 6. vay£A-iva inu rohate. Prof.
2O8 VEDIC HYMNS.
Max Miiller (vol. xxxii, p. 207) translates, ' springs up like
young sprouts.'
Verse 5.
Note 1. It is the Nesh/rz's office to lead the wife of the
sacrificer to the place where the sacrifice is being performed.
Thus Agni, the divine Nesh/rz, is represented as accom-
panied by female beings, by the * milch-cows,' meaning the
oblations of ghr/ta, &c., or possibly the dawns.
Note 2. Are the c three sisters ' (comp. Bergaigne, 1, 321 ;
II, 107) identical with the milch-cows spcken of in the first
hemistich? Ludwig (vol. iv, p. 166) very appropriately
calls attention to the fact that three cows were milked at
the sacrifice of the full and the new moon. Comp. Hille-
brandt, Altindisches Neu- und Vollmondsopfer, p. 12 seq.
Three dawns are mentioned in VIII, 41, 3.
Verse 6.
Note 1. The sister bringing ghrr ta seems to be the sacri-
ficial spoon. Is the mother the milk-vessel or possibly the
cow?
Note 2. Does * their ' refer to the mother and the sister
(cf. Delbruck, Altindische Syntax, p. 102)? Or are 'the
three sisters who have gone there ' referred to ?
Verse 7.
Note 1. The one Ritvig is Aghi ; the other possibly is
the Agnidh who refreshes the Rtivig Agni. See verse i,
note i.
Note 2. After £t we should expect, instead of dram,
another accusative, possibly rt&am (see VII, 66, n) : ' may
we master the praise, the sacrifice, and the verse.' Aram
may have found its way into the text from verse 8.
MAA7)ALA II, HYMN 6. 2OQ
MAA^?ALA II, HYMN 6.
ASHTAKA II, ADHYAYA 5, VARGA 27.
1. Accept, O Agni, this my piece of wood and
this my sitting down (reverentially) l, and hear these
words of mine.
\
2. Let us worship thee, Agni, child of vigour,
with this (piece of wood ?) \ O winner of horses 2,
with this well-spoken (hymn), O well-born one.
3. May we thus as thy devoted servants pay
devotion by our words to thee who • acceptest words
(of prayer), to thee who aspirest after wealth, O
giver of wealth.
4.t Thus be thou a liberal, bountiful lord, O lord
of goods, O giver of goods. Drive hatred away
from us.
5. Thus (give) us l rain from the sky ; thus (give)
us unattainable strength ; thus (give) us thousandfold
food.
6. To him who magnifies thee, who desires thy
help, O youngest messenger, (invoked) by our word,
best sacrificing Hotrz, come near.
7. For thou, Agni, O sage, who knowest both
races (of gods and of men), passest (to and fro)
between them, like a messenger belonging to thy
own people 19 belonging to thy allies.
8. Thus gladden (the gods) l as the knowing one ;
sacrifice, O intelligent one, in due order, and sit
down on this Barhis.
[46]
210 VEDIC HYMNS.
NOTES.
The same /?/shi. Metre, Gayatri.— Verse 4= VS. XII,
43 ; TS. IV, a, 3, 4 ; MS. II, 7, 10. — The hymn has been
translated by M. M., Selected Essays, II, p. 143.
Verse 1.
Note 1. It does not seem probable that upasad is to be
translated here according to its meaning in the later ritual,
as one of the preparatory ceremonies of the Soma sacrifice.
See Weber, Indische Studien, X, 363 ; Hillebrandt, Vedische
Mythologie, I, 300.
Verse 2.
Note 1. Ay£ may be used adverbially : comp. Ill, 12, 2 ;
VI, 17, 15; IX, 53, 2; 106, 14. But it is more probable
that samfdha or gir£ should be supplied from verse T.
Comp. II, 24, i. ay£ vidhema gir£; IV, 4, 15. ay£ sam/dhd
vidhema.
Note 2. Comp. VIII, 61, 7. irvam-ish/aye.
Verse 6.
Note 1. The conjecture sdna^, proposed by Bdhtlingk-
Roth and Grassmann, is not necessary. The verb is to be
supplied ; comp. the passages collected by Pischel, Vedische
Studien, I, 19.
Verse 7.
Note 1. G*anyeva seems to be^dnya^ iva, comp. 11,39, 1-
havya <f£nyd purutr£ ; IV, 55, 5. p£t j>atL6 ^inyat
na//.
Verse 8.
Note 1. Comp. VII, 17, 4. yakshat devcin amr/tan pipra-
yat Aa. ; VIII, 39, 9. yakshat £a piprdyat ^
MAJVDALA II, HYMN 7. 211
MAJVZ>ALA II. HYMN 7.
ASHJAKA II, ADHYAYA 5, VARGA 28.
1. Bring us, O youngest god, Bhfirata1, Agni, the
best, resplendent, much-desired wealth, O Vasu a !
2. May no malign power of a god or of a mortal
overcome us. Help us across such hostile power.
3. And may we dive with thee across all hostile
powers as across streams of water.
4. Bright, O purifier, worthy of adoration, Agni,
thou shinest mightily ; thou hast been worshipped
by offerings of ghrsta \
5. Thou, O Bhfirata \ Agni ! hast been worshipped
by us with offerings of heifers, of bulls, of eight-
footed (cows) 2.
6. The old excellent Hotrt who feeds on wood
and drinks butter, he is the wonderful son of
strength.
NOTES.
The same jRishi and metre. — Verse i=TS. I, 3, 14, 3 ;
MS. IV, n, 4. Verse 4 = TS. I, 3, 14, 5- Verse' 6=VS.
XI, 70; TS. IV, i, 9, s; MS. 11,7,7-
Verse 1.
Note 1. Agni Bharata is Agni as the protector of the
Bharata tiibe or as invoked by that tribe.
Note 2. With the beginning of this verse, I, 44, 4 should
be compared.
P 2
212 VEDIC HYMNS.
Yen* 4.
Note 1. Comp. VIII, 19, 22. agnfA ghr*t£bhi£ £huta/6.
Verse 6.
Note 1. See verse i, note i.
Note 2. Roth (Petersb. Dictionary) supplies vbgbhiA or
r/gbhiA ; comp. VIII, 76, 12. v££am ash/Spadim. But there
is no doubt that ash/Spadi, standing by the side of vaj4 and
ukshdn, has the same meaning as in the later ritual, viz.
a cow with calf.
MAJWALA II, HYMN 8. 21 3
M AND ALA. II, HYMN 8.
ASH7AKA II, ADHYAYA 5, VARGA 29.
1. As one who .runs a race1 (praises) his chariots,
praise thou the yoking of Agni (to the chariot of
sacrifice), of the most glorious, bountiful (god) —
2. Who is the best leader for his worshipper, who
undecaying makes the malign decay *, the cheerful-
faced who has been worshipped with offerings —
3. He who is praised in the houses on account of
his beauty in the evening and at dawn, whose law is
not set at nought,
4. The bright one who shines with his light as
the Sun with his splendour, with his undecaying
(flames)1, he who is anointed (with ghma).
5. The hymns have strengthened Agni the de-
vourer1 along (the extent of) his own royalty2. He
has assumed every beauty.
6. May we unharmed stand under the protection
of Agni, Indra, Soma, of the gods ; may we over-
come our foes.
NOTES.
The JRtshi is Gritsamada ; the metre is GAyatri, the last
verse being Anush/ubh, as is frequently the case in Gdyatri
hymns (see H. O., Hymnen des Rig-veda, I, 146). — No
verse occurs in the other SawhitAs.
Verse 1.
Note 1. V^ayAti means * he strives for v^fa,' vd^ayati
1 he incites to quickness.' The accent is n»t always correct
in the traditional text.
214 VEDIC HYMNS.
Verse 2.
Note I. Cornp. II, 1 6, i. fndram j^urydm ^arayantam.
Verse 4.
Note 1. As to a^iraiA, ' the undecaying (flames)/ comp.
Ill, 18, a ; VI, 5, 4 ; 6, 2 ; VII, 3, 3 ; X, 87, ao.
Verse 5.
Note 1. That Agni should be identified here with the
-tf/shi Atri (see Bergaigne, II, 468) is very improbable.
Possibly dtri means simply 'the eater* (from ad), though
the poet in calling him so may fatve intended to allude to
the name of the /?/shi.
Note 2. Comp. I, 80, i seq. dr£an inu svar^yam ; 84.
10 seq. vdsvi/4 inu svar^yam.
MAMDALA It, HYMN Q. 21$
MAJVZ>ALA II, HYMN 9.
ASH7AKA II, ADHYAYA 6, VARGA L
1. The Hotr* who is found on the Hotr/'s seat
has sat down (there), the fierce, the resplendent, the
dexterous one, the protector of (his own) infallible
laws *, the highest Vasu, he who brings thousandfold
(gain), the pure-tongued Agni.
2. Be thou our messenger, be our protector far
and wide ; be thou, O bull, a leader towards
greater wealth. O Agni! for the continuation of
our children and of ourselves be thou an unremitting,
brilliant protector.
3. May we worship thee at thy highest birth
(-place), O Agni ; may we worship thee with praises
in thy lower abode. I honour the womb from which
thou hast sprung. When thou hast been kindled,
they have offered offerings in thee.
4. Agni, being the best sacrificer perform thou
the ^sacrifice with the oblation. With thy readiness
to hear (us) hail our gift, the wealth (which we offer).
For" thou art the treasure-lord of treasures ; thou art
the deviser of brilliant speech.
5. Thy wealth of both kinds1 never fails, when
thou art born (kindled) day by day, O wonderful one.
Make thy singer, O Agni, rich in food; make him*
the lord of wealth with excellent offspring.
6. With this face of thine, as a bounteous (lord),
a sacrificer to the gods, the best performer of sacri-
fices with happiness, as an undeceivable guardian
and far-reaching protector, shine among us, O Agni,
with light and wealth.
2l6 VEDIC HYMNS.
NOTES.
The same JRishi. Metre, Trish/ubh. — According to an
observation of Bergaigne's, hymns of six verses composed
in Trish/ubh should precede hymns of the same extent
composed in G£yatrl. Though this law is not without
exceptions (see H. O., Die Hymnen des Rigveda, I,
202 seq.), the suspicion is raised that the hymns 9 and 10
should each be divided into two T/V£as. — Verse i=VS.
XI, 36; TS. Ill, 5, 1 1, 2; IV, 1,3, 3; MS. II, 7, 3. Verse 2
= TS. Ill, 5, 13, 2 ; MS. IV, 10, 4. Verse 3 = VS. XVII,
75 ; TS. IV, 6, 5, 4 ; MS. II, 10, 6. Verse 6 = TS. IV, 3, 13,
2; MS. IV, 10,5.
Verse 1.
Note 1. The long compound looks suspicious ; possibly
it should be read adabdhavrata^ pramati/;.
Verse 5.
Note 1. Vasu and dhdna frequently receive the epithet
ubhaya; see VI, 19, 10; VII, 82, 4; 83, 5; X, 84, 7. No
doubt celestial and terrestrial goods are referred to, see II,
14,11; V, 68,3; VI, 59,9; VII, 97, 10; IX, 19, i ; 100,3.
MAMDALA II, HYMN IO. 21 7
MAJV/7ALA II, HYMN 10.
ASH7AKA II, ADHYAYA 6, VARGA 2.
1. Agni is to be invoked as the first like a father,
when he has been inflamed by Manus l in the abode
of Id*. When he has invested himself with beauty,
the wise immortal, he, the glorious strong (horse) is
to be smoothed (by the worshippers as by grooms).
2. Agni with bright splendour, mayest thou hear
my call with all my prayers, thou a wise immortal.
The two tawny (horses) draw thy chariot or the two
red (horses), or He the wide-ranging one has made
the two ruddy (horses draw his chariot)1.
3. They have generated the well-born (Agni) in
her who lies on her back 1. Agni became a germ in
the manifoldly-adorned (wives)2. Even in the . . ,3
the wise one dwells by night uncovered in his
powers 4.
4. I besprinkle with my offering, with Ghrzta,
Agni who abides turned towards all beings, who
widely extends throughout, who is mighty in his
vigour, who shows himself most capacious by the
food (which he consumes), and robust \
5. I besprinkle Him who is turned towards (us).
from all sides ; may he gladly accept that with his be-
nevolent mind. Agni, who is like a beautifyl youth,
who has the appearance of one eagerly striving, is not
to be touched, when he hurries around with his body.
6. Mayst thou know the portion (belonging to
thee), being strong through thy desire. With thee
as our messenger may we speak like Manu. Gaining
2l8 VEDIC HYMNS.
wealth l I invoke with my (sacrificial) ladle, with my
eloquence, the faultless Agni who mixes the honey-
drink.
NOTES.
The same fizshi and metre. On the position of this
hymn in the collection and its division into Tr/£as, sec the
note on II, 9.— Verses 4-5= VS. XI, 23-24; TS. IV, l, a,
4. 5 5 MS. II, 7, 2.
Verse 1.
Note 1. Comp. VIT, 2, 3. ManunA sdmiddham.
Note 2. id is a synonym of .fcft ; i/i/i pad6 means the
same as f/dyaA pad£.
Verse 2.
Note 1. I cannot accept Prof. Lanman's scansion of this
PAda (Noun-Inflection, 342), uta arushaTia £akre vlbhritraA.
In my opinion the only reading in conformity with the use
of Vedic poets is ut£rush£ dha, &c.
Verse 3.
Note 1. Comp. Ill, 29, 3 (see below). Of course the
kindling-stick is alluded to.
Note 2. The wives are the plants. — Comp. Lanman,
P. 548.
Note 3. The meaning of slrinSi (iirag \cyopcvov) is un-
known. The Indian explanation ('night1) of course is
a guess, but this guess may be right.
Note 4. 'Uncovered by the night,' M. M. On mdhobhi*,
cf. vol. xxxii, p. 197.
Verse 4.
Note 1. See vol. xxxii, p. 212.
Verse 8.
Note 1. There is no reason for conjecturing dhanas£m
(Ludwig). Comp. X, 65, 10. indriydm s6mam dhanasfifc u
Imahe.
MAtfDALA III, HYMN I. 219
MAAT/?ALA III, HYMN 1.
ASHrAKA II, ADHYAYA 8, VARGA 13-16.
i. Thou wilt have me, O Agni, as a strqng
(master) of Soma l : therefore thou hast made me
the carrier (of the gods ?) to perform worship at the
sacrifice2. Sending my thoughts to the gods8 1 make
the (press-) stone ready4 ; I toil, O Agni : find thou
pleasure in thy own body6.
21. Eastward we have turned the sacrifice2; may
the prayer increase. They honoured Agni with fuel
and adoration. They have taught (him) ttye sacri-
ficial ordinances of the.sages of Heaven 3. Though
he (Agni) is clever and strong, they have sought
a way for him.
3. He has conceived freshness1, the wise one of
pure 2 powers, he who is by his birth well allied with
Heaven and Earth. The gods have found Agni the
conspicuous one in the waters, in the work 8 of the
sisters.
4. The seven young (wives)1 made the blessed
one grow who had been born white, ruddy in his
growth. They ran up to him like mares 2 to a new-
born foal. The gods wondered at Agni at his birth.
5. Spreading with his bright limbs to the aerial
space, purifying his power1 by wise purifications,
clothing himself in light, the life of the waters2, he
creates mighty, perfect beauty.
6. He has gone to (the waters) who do not eat,
the undeceived ones, the young (daughters) of
Heaven who are not clothed and (yet) are not naked,
23O VEDTC HYMNS.
Here the former young (women) having the same
origin, the seven sounds l have conceived one germ.
7. His compact masses assuming every shape are
spread in the womb of ghee, in the streaming of
honey. There the swelling milch-cows have sta-
tioned themselves. Great are the parents of the
wonderfully mighty (Agni) who are turned towards
each other1.
8. Having been carried (in the waters) $hou hast
shone forth, O son of strength, assuming wonderful
shapes brilliant and fierce. The streams of honey
and ghee drip, where the male has grown by wisdom.
9. By (his) nature he has found his father's udder1 ;
he has sent forth his streams and his showers2.
Walking3 hidden to his dear friends he has not
been hidden to the young (daughters) of Heaven*.
10. He bore (in his womb) the germ of the sire,
of the father who begat him1. He, being one,
sucked many (nurses) rich in milk2. Observe for
this manly, bright one the two wives bound ir
kinship, belonging to men8.
11. The great one has grown up in the wide
unbounded space1. The Waters (have made) Agni
(grow): for many glorious ones2 (have come) to-
gether 3. He lay in the womb of ^?/ta, the domestic
(god) Agni, in the work * of the uterine sisters.
12. Like a horse that. carries (the prize), in the
assembly of the great (waters)1, visible to his son2,
he whose ... is light3 : he who as father begat the
ruddy cows 4, he the son of the waters is the most
manly, restless 5 Agni.
13. To him, the glorious son of the waters and of
the plants, the blessed wood l has given birth, in his
many shapes. Even -the gods, for. they agreed in
MAtfDALA III, HYMN I. 221
their mind, honoured him who had been born the
most wonderful and strong.
14. Mighty rays of light like brilliant lightnings,
milking (the sap of) immortality in the boundless
stable, accompanied Agni whose ... is light *, who
had grown up in his own house, as it were in secret
15. I magnify thee, worshipping thee with offerr
ings ; I magnify (thee) desirous of thy friendship, of
thy favour. Together with the gods give help to
him who praises thee, and protect us with thy
domestic faces.
1 6. As thy followers, O Agni, best leader, winning
all precious (treasures), pressing onward with fertile
glory, may we overcome the godless who seek to
combat us.
17. Thou hast been here as the banner of the
gods, Agni, joy-giving, knowing all wisdom. As the
domestic (god) thou hast harboured the mortals.
As the charioteer thou goest along straightway after
the gods.
1 8. The immortal, the king, has sat down in the
dwelling of the mortals, performing the sacrifices1.
He the ghee-faced one has shone forth widely, Agni
knowing all wisdom.
I9T. Come to us with thy gracious friendship,
speeding, great, with thy great blessings. Bestow
on us plentiful victorious wealth ; make our share
glorious and adorned with fine speech.
20. These old births of thine, O Agni, and the
recent ones I have told forth to thee the ancient
one. These great libations (of Soma) have been
prepared for the manly one ; generation by genera-
tion G£taved£s has been placed (on the altar).
21. Gatavedas, placed (on the altar) generation
222 VEDIC HYMNS.
after generation, is kindled by the Vwvfimitras, the
indefatigable (or everlasting). May we dwell in the
grace of him the worshipful, yea, in his blissful
kindness.
22. Bring thou, O strong one, this sacrifice of ours
to the gods, O wise one, as a liberal giver. Bestow
on us, O Hotri, abundant food; Agni, obtain by
sacrificing mighty wealth for us.
23. Procure, O Agni, for ever, to him who im-
plores thee, (the gift of) nourishment \ the wonderful
acquiring of the cow. May a son be ours, offspring
that continues our race. Agni; may this favour of
thine abide with us !
NOTES.
The /?/shi is VLyvAmitra GAthina, the metre TrishAibh. —
Verse i = MS. IV, n, *. Verse 19 = MS. IV, 14, 15.
Verse 23= SV. I, 76; VS. XII, 51 ; TS. IV, a, 4, 3 ; MS.
II, 7, ii ; IV, n, i ; 12,3.
Comp. on this hymn Geldner, Vedische Studien, I, 157
seq., and the article of Regnaud, fitudes V^diquca, Thymne
III, i du Rig- Veda.
Verse 1.
Note 1. Vdkshi, which is very frequent as and person of
vah, occurs also as belonging to vaj- (see VII, 98, 2. plt/m ft
asya vakshi), and in this sense no doubt it is to be under-
stood in our passage. — Ludwig and Geldner take tavdsam
vdkshi ague as a parenthesis. G. translates : ' Du hast
mich zu deinem Somaschenken — denn dich geliistet nach
dem starken, o Agni — bestellt, dass ich vor dea Wcisen
opfern soil.' To me it seems more natural to understand
the first P£da as one continual clause ; vakshi is accented
on account of the logical dependence in which this clause
MA^DALA III, HYMN I. 223
stands, the clause being considered, even without a sub*
ordinating word, as a dependent one. See Delbriick, Alt*
indische Syntax, p. 42; A. Mayr, Sitzungsberichte der
phil. hist. Classe der Kais. Akademie der Wissenschaften,
Vol. LXVIII (Vienna, 1871), 248, 259. — If we were to con-
sider vakshi as a locative infinitive (see Bartholomae's theory
on such infinitives, Indogermanische Forschungen, II, 271
seqq.), the translation would be: 'Thou hast made me,
O Agni, a strong carrier of Soma at the carrying (of the
oblations),' &c. I do not think, however, this interpretation
of vakshi very probable, nor is it, as far as I can see,
favoured by any passage which contains the word. — For
s6masya tavasam, Prof. Max Miiller suggests the translation
' strong of Soma/ i. e. full of Soma.
Note 2. The text has viddthe.
Note 3. The traditional text has kkkh*. dfdyat, which
means, ' shining towards or as far as the gods/ The verb
di with a£/f-/*a occurs still in two other passages of this
Ma/ft/ala, in 15, 5 and 55, 3. In the first of these passages
the text seems to be correct : devan a££//a dTdy&naA,
* shining as far as the gods.' In the second passage I believe
that we ought to read ikkha. didhye pftrvy£;/i, ' I think of
the ancient things/ or more exactly, * I send my thoughts to
the ancient things/ In the same way it seems to me very
probable that in our verse diclhyat would be the correct
reading, for the participle refers to the priest who says of
himself, ' I make the stone ready;' and this priest does not
send his light (dfdyat) but his thoughts (dfdhyat) to the
gods. Com],. I, 132, 5 = 139, i. dev£n &kkfa nd dhitdya/* ;
III, 4, 3, and numerous passages which represent the mati,
the giraA, &c., as going towards (kkkha.) the gods, such as
Ilf, 39, i ; 42, 3 ; VII, 10, 3 ; 36, 9; X, 43, i ; 47, 6.—
Prof, von Roth (Zeitschrift der D. Morg. Ges., XLVIII, 108)
speaks of the ' haufige Verwechslungen von Formen der
beiden Wurzcln 2 di scheinen und i dhf wahrnehmen, den-
ken/ The reading d?dyat in our verse, and didye III, 55,
3, may rest on the influence of III, 15, 5. devaii ikkhb,
224 VEDIC HYMNS.
Note 4. On the accent of yungi the same may be said as
above (note i) regarding the accent of vdkshi.
Note 6. I. e. cause the fire to flare up.
Verse 2.
Note 1. The verses 2, 3, and 4 have been translated by
Bergaigne, Religion V^dique, I, 109.-
Note 2. Many sacrificial rites are performed from west to
east ; comp. with regard to the Barhis, I, 188, 4 ; X, no,
4 ; with regard to the sacrificial ladle, III, 6, i ; V, 28, i ;
to the Havirdh^nas, Va^as. Sa;;/hita V, 17. Thus the
whole sacrifice is spoken of as proceeding in an eastward
direction ; see X, 66, 12. pra';7£am na/J ya^«am pra nayata ;
X, 87, 9. ya^/7am pra«£am . . . pra naya.
Note 3. Comp. Mahabharata XIV, 280. tasmat svaya;;/
sadhi ya£-«e vidh£nam. Vidatha indeed is here an equivalent
of vidhana.
Verse 3.
Note 1. The meaning seems to be that Agni won vigour
(maya//) by dwelling in the waters (see P£da 3) ; comp. the
well-known words £pa/i hi stha-maya//-bhuva// (X, 9, i),
* for you, O waters, give vigour.'
Note 2. More exactly, of purified faculties.
Note 3. The accent apasi, instead of apasi, looks very
suspicious. It is easy, but perhaps too easy, to correct
apasi, as possibly in III, 6, 7. apa/j should be read for apaA.
(In I, 31, 8 ; 151, 4 Grassmann is wrong in assuming
a neutral stem apis- 'die Arbeit.1) To me Ludwig's
conjecture updsi (in the lap of the sisters, i.e. of the
waters) seems excellent. Upasi occurs in V, 43, 7 ; X, 27,
13 in the meaning of upasthe. Thus upasi svasr/wam
would be the same as apa'm upasthe ; comp. I, 144, 2 ;
VI, 8, 4;' IX, 86, 25; X, 45, 35 46, i. *> &c.— Comp.
below, verse 11, note 4.
Verse 4.
Note 1. Of course the seven wives are the rivers or
waters.
MAJSTDALA III, HYMN I. 225
Note 2. I cannot adopt Prof. Weber's conjecture asvaA
(Altiranische Sternnamen, 10). His translation is : ' Die
Gotter liefen zu dem wundersamen Agni bei seiner Geburt
(neugierig) hinzu, wie die jungen Madchen zu einem neu-
gebornen Kinde.1
Verse 6.
Note 1. For kratum punanaA, cf. Ill, 31, 16 ; VIIIf 12,
11 ; 13. * ; 53, 6-
Note 2. I take pari as belonging to vdsdnaA ; sofciA and
&yuk are objects. Corrp. X, 16, 5. £yuA v4s£na^ ; X, 53, 3.
sa/z £yuA £ agat surabhf^ vAs&na/z.
Verse 6.
Note 1. The number of the seven sounds (comp. Sten
Konow, Das S4mavu!hana-brahma*/a, p* 33, note 3) seems
to be connected with the seven J?/shis, see IX, 103, 3. \&n\h
^/shiwam sapta (comp. IX, 62, 17). The seven sounds
seem to be identified with the seven rivers also in III, 7, I
(see below). Comp. Bergaigne, Rcl^ion Vedique, II, 132 ;
H. OM Religion des Veda, 1 17, iiotc i.
Verse 7
Note 1. Heaven and Earth.
Verso 0.
Note 1. Comp. Bergaigrie, Religion Vedique, II, 99.
Note 2. See volume xxxii, 441 seq. (I, 2, 3, note j).
Note 3. Here I believe we have an anacoluthon. The
poet seems to have intended to say k Him who walked . . .
the daughters of Heaven saw/ — Prof. Max Miiller translates
this hemistich : ' He found him (the father) moving along
with dear friends, with the young maidens of Heaven — he
was not hidden/
Note 4. AgnJ was hidden to the gods but not to the
waters.
Verse 1C.
Note 1. The verse X, 3, 2, though very obscure, seems
to contain a similar idea. Should the meaning be that
[46] Q
226 VEDIC HYMNS.
Agni bears in his womb the Dawn, the daughter of
Heaven ?
Note 2. The waters.
Note 3. This phrase, which I have translated as literally
as possible, is very obscure. The two wives seem to be
wives of Agni. Are they Night and Daun (the two
sabardughe, III, 55, 12?), whose designation as 'belonging
to men ' seems not to be impossible? Or the two kindling-
sticks (comp. V, 47, 5) ? Or the two Darvis (V, 6, 9) ?
Verse 11.
Note 1. Comp. V, 42, 17. uraii devAA anib^dhe* sy£ma.
Note 2. This is feminine.
Note 3. The phrase ya^asa^ sdm hf purvi'A occurs also
X, 46, 10. It may have been, as Gcldner believes, a pro-
verbial locution. But the verb which it is most natural to
supply, seems to be gam (i, ya), so that the meaning may
have been : ' Many superior (wives) are wont to assemble,'
i. e. where one such wife is, there will be many. This is
applied here to the waters, in X, 46, 10 to such beings as
ishaA, fitaya/* or the like. That yas£s may be meant for
.the waters is shown by VII, 36, 6, where the yajasa^
v£vaj£n£^, mentioned by the side of Sarasvati, evidently
are the waters. — It should be observed that several
expressions of this hymn have been made use of by the
author of X, 46.
Note 4. Or rathejr ' in the lap ' (upasi). Comp. above,
verse 3, note 3.
Verse 12.
Note 1. With regard to akrdA I adopt tK: tri"slaiMn
proposed by Geldner (Ved. Studien, I, i68).-~G'i the
accent of mahlham, see Lanman, p. 398.
Note 2. This seems to be the human worshipper. I can-
not follow Prof, von Roth, Zeitschrift der D. Morg. Gcscll-
schaft, XLVIII, 118, who explains sflndve as a corrupt third
person of the verb su.
Note 3. See above, I, 44, 3, note j.
MAArDALA ill, HYMN 1. 227
Note 4. The dawns.
Note 5. Comp. above, 1, 36, i, note 2.
Verse 13.
Note 1. Vana : the wood considered as a wife.
Verse 14.
Note 1. See verse 12, note 3.
Verse 18.
Note-1. The text has vidathani.
Verse 19.
Note 1. Comp. Kuhn, Kuhn's Zeitschrift, I, p. 445.
Verse 23.
Note 1. f/am. which more especially means the nourishing
substance of the cow. Comp. H. O., Religion dcs Veda,
72, 326. — Prof. Max Muller translates: * Procure to him
who implores thee, O Agni, exuberant land for ever, rich
228 VEDIC HYMNS.
III, HYMN 2.
ASHTAKA II, ADHYAYA 8, VARGA 17-19.
To AGNI VALSVANARA.
1. For Vairvanara, the increaser of </?/ta, for Agni
we produce1 a Dhisha^a2 like purified ghee. And
verily 3 by their prayer the invoking men (accom-
plish) him, the Hot/7, as the axe accomplishes a
chariot
2. By his birth he has given splendour to both
worlds (Heaven and Earth). He became the praise-
worthy son of his parents, Agni, the carrier of
oblations, never ageing, with satisfied mind, unde-
ceivable, the guest of men, rich in light.
3. Through the power of their mind, within the
sphere of their superior strength the gods have
procreated Agni by their thoughts. Desirous of
winning the prize1 I address Him who shines with
his splendour, who is great in his light, as (one who
desires to win the prize addresses his) race-horse.
4. Desirous of winning the choice, glorious, and
praiseworthy prize (which is the gift) of the joy-giver,
we choose the boon of the Bhrzgus 1, the U-n^ -, who
has the mind of a sage, Agni, who reigns with his
heavenly light.
5. Men, having spread the sacrificial grass, holding
the sacrificial ladle, have placed here in front (as
Purohita), for the sake of (the divine) blessing, Agni
renowned for strength, with great splefidour, united
with all the gods, the Rudra of sacrifices1, who
accomplishes the oblations of active (worshippers).
6. O (Agni) whose flame is purifying, around thy
MAJVDALA III, HYMN 2. 229
dwelling, O Hotrz, the men who at the sacrifices
have spread the sacrificial grass, O Agni, seeking
(how to do) honour (to thce), and (desiring) thy
friendship, surround thee (reverentially) ; — bestow
thou wealth on them !
7. He has filled the two worlds (Heaven and
Earth) and the great Sun, when the active ones
(i.e. the priests) held him fast who had been born.
He the sage is led round for the performance of
worship, like a racer for the winning of the prize !f
with satisfied mind.
8. Adore ye him, the giver of offerings, the best
performer of worship ; honour ye him the domestic
Cratavedas. Agni, the charioteer of the mighty
AVta, he who dwells among manifold tribes, has
become the Purohita of the gods.
9. The immortal Usig** have purified three logs
for the vigorous l Agni 2 who wanders round the
earth 3 : of these they have placed one among the
mortals for their enjoyment ; two have passed into
the sister world 4.
10. The food offered by men has sharpened him,
the sage of the tribes, the lord of the tribes, as
an axe. Busily he goes to the heights and to the
depths. He has held fast the germ in these worlds.
11. He the generator, the strong one, stirs in the
resplendent bellies like a roaring lion, Vai^vdnara
with his broad stream of light, the immortal, dis-
tributing goods and treasures to his worshipper.
12. Vauvcinara has mounted the firmament, the
back of heaven, as of old, glorified by those who are
rich in good thoughts. He, creating wealth for the
creatures as of old, goes watchful round the common
course.
VKD1C HYMNS.
13. The righteous, worshipful piirsl deserving" of
praise, the dweller in heaven1 whom MatarLwan
has established (on earth) . him \\ c approach whose
way is bright and hair golden, the resplendent Agni,
for the sake of ever new welfare.
14. Like the flaming one (the sun?) on his way,
the quicll one, of sun-like aspert, the banner of
heaven, who dwells in light, who wakes at dawn —
Agni the head of heaven, the unrepressed, him we
approach with adoration, the strong one mightily.
15. The joy-giving, bright Hotr/, in whom is no
falsehood, the domestic, praiseworthy dweller among
all tribes, like a splendid chariot, wonderful to be-
hold, established by Manus : him we constantly
approach for the sake of wealth.
NOTES.
The same J?/shi. The metre is ^agati. — Verse 7 = VS.
XXXIII, 75. Verse 9 = MS. I, 3, 35.
Verse 1.
Note 1. Literally, ' we generate.'
Note 2. On the meaning of this word, which I may be
allowed to leave in its Sanskrit form, I refer to I, 96, j,
note 2.
Note 3. Literally, 'doubly/ Comp. below, III, 17, 5,
note i.
Verse 3.
Note I. V£ga.m sanishyan refers to the worshipper who
desires to obtain v^a (quick strength, and the booty or
prize obtained by it), and in the comparison, to the owner
of a race-horse who desires to win the race.
MAiVDALA III, HYMN 2. 23!
Verse 4.
Note 1. Con<p. I, 60, i (see above).
Note 2. (xxiip. Bergaigne, Religion Vedique, I, 57 seq.
Verse 5.
Note 1. Comp. von Bradke, Dyaus Asura, p. 54.
Verse 7.
Note 1. Again, as in verse 3, v^iasdtaye means, with
reference to the race, ' for the winning of the prize,1 and
with reference to sacrifice, 'for the obtainment of quick
strength, of booty, &c.'
Verse 9.
Note 1. See above, I, 36, i, note 2.
Note 2. Agni is stated here to have one terrestrial and
two celestial forms : the fire belonging to men, and, it
seems, sun and lightning. Comp. M. M., Physical Religion,
229 ; Bergaigne, Religion Vedique, I, 22. With regard to
the three forms of Agni, compare also H. O., Religion des
Veda, 106 seq.
Note 3. On pari^man, comp. above, I, 79, 3, note 2.
Note 4. Into the celestial world.
Verse 13.
Note 1. I read divikshaydm (Bergaigne, Rel. Vedique, I,
55, note). The blunder has been caused by X, 63, 5.
dadhire* divi kshdyam.
232 VEDIC HYMNS.
MANDALA. Ill, HYMN 3.
ASHTAKA II, ADHYAYA 8, VARGA 20-21.
To AGNI VALSVANARA.
1. They have worshipped Vai^vAnara with his
broad stream of light with prayers1 and treasures
in order that he may walk on firm ground. For
immortal Agni honours the gods, and from of old
he has not violated the laws.
2. The wonderful messenger goes between the
two worlds (heaven and earth), the Hotrt who has
sat down, the Purohita of Manus. He takes care of
his wide dwelling day by day, Agni who, incited by
the gods, gives wealth for our prayers.
3. The priests have exalted with their thoughts
Agni, the banner of sacrifices, the achiever of sacri-
fice1. From him in whom they have put together
their (sacrificial) works and their prayers, the sacrificer
desires blessings.
4. The father of sacrifices, the miraculous lord of
those who know prayers (P)1, Agni, is the measure
and rule2 of the sacrificers ; he has enteVed the two
manifold-shaped worlds ; the sage beloved by many
people is glorified in his foundations.
5. The gods have established here in great beauty
Agni the bright with his bright chariot, whose every
law is golden1, VaLrvanara who dwells in the waters,
who finds the sun, the diver, the swift one covered
with strength, the quick one.
6. Agni, spreading out with his thought the mani-
fold-adorned sacrifice, together with the gods and
MAtfDALA III, HYMN 3. 233
with the people of Manus, goes as a charioteer to
and fro with (gods and men) who accomplish the
sacrifice, the quick, domestic (god), the dispeller of
curses.
7. Agni, be wakeful l in our life which may be
blessed with offspring; swell with sap; shine upon
us (plenty of) food. Stir up vigour and the great
ones, O watchful (god), Thou art the Usig (or
willing one) of the gods, <he good-minded (lord) of
prayers.
8. The lord of tie trihc, the vigorous1 guest, the
guider of prayers, tin- !•' >i; (or willing one) of those
who invoke him, f/arivec-as the light of worship —
him men constantly j'-jiiso with adoration, with
solicitations for their \\ -Hare.
9. The resplendent, jo)ous god, Agni on his
chariot, has with his mM;ht encompassed the dwell-
ings. May we honour m our hom>e with beautiful
prayers1 his commands who is rich in manifold
prosperity.
10. O VaLrvSnara, I love thy statutes by which
thou hast found the sun, O f*u -seeing one. When
born thou hast filled the worlds, heaven and earth ;
Agni, thou encompassost all these (beings) by
thyself.
n. For VrijvAnara s wonderful deeds he the sage
alone has by his great skill mightily1 let loose (his
powers ?). Agni has been born exalting both his
parents, Heaven and Earth, rich in seed.
NOTES.
The same Rishl and metre. — Verse 10 = MS. IV, n, i.
Verse n = TS. 1,5, 11, i.
.V'4 VEDIL HYMNS.
Verse 1.
Note I. A meaning like * prayer ' scans to recommend
itself for most of the passage in vvliich the substantive vip
oc< urs, for instance, V, 68, j. prd va// mitraya gayatavaru;/ay^
vipa gira ; IX, 22, 3. ete puta/f vipaj/tita// sonul.saA . . . vipa
vi ana^u// dhiya/* ; JX, 65, 12. aya /fritta// vipa a nay 4 hari//
pavasva dharaya ; III, 10, 5 (see below), &c. As the verb
vip means 'to be in trembling agitation,' the same word as
a substantive may designate enthusiastic thoughts or
prayers. Comp. vepate mati' IX, 71, 3 ; X, it, 6, and the
nouns vfpra, vipa^it, vipodha. We need not enter here
upon the question, whether some concrete trembling 01
shaking objects also were designated as vipa//, and whether
Bergaigne (Religion V^dique, I, p. vii) is right in raking
the vip dya/4-agdi, with which Trita killed th<? boar
(X, 99, 6), as a 'pri&re a pointe de fer' (comp. Macdonell,
journ. R. Asiatic Society, 189;^, p. 431 ; 1895, p. 185). — In
our verse vfpa/j may be either nominative or accusative.
I have translated it as an accusative ; in the case of the
nominative the translation would be : ' The prayers have
worshipped Vai^vanara with treasures/
Verse 3.
Note 1. The text has viddthasya.
Verse 4.
Note 1. suraA^ vipaA-^ft^m. On the meaning of asura,
which implies the possession of secret, supernatural power,
see H. O., Religion des Veda, 162 seq. — Comp. von Bradke,
Dydus Asura, pp. 64-65.
Note 2. 'Richtschnur und Weg der Opferer/ Pischel,
Vedische Studien, I, 306.
Verse 6.
Note 1. Literally, ' whose rules are yellow/ The mean-
ing is that Agni's whole sphere of activity bears the golden
MA.VDALA III, HYMN 3.
yellow colour. Sayawa gives the interesting remark
* haritva£am iti jakhantaram/ but no doubt harivratam is
right.
Verse 7.
Note 1. Com p. Neisser, Bezzenberger's Beitrage, XIII,
297.
Verse 8.
Note 1. Comp. I, 36, j, note 2.
Verse 0.
Note 1. Comp. II, 4, i, note i.
Verse 11.
Note 1. Prof. Max Miillcr proposes to translate, ' has sent
forth his great song/ and observes, ' Might not br/hat be
like brihat sama, a name of a hymn ? '
236 VEDIC HYMNS.
MAAYJALA III, HYMN 4.
ASH7AKA II, ADHYAYA 8, VARGA 22-23.
APR! HYMN.
1. Log by log1 be kind towards ,is. Flash
by flash grant us thy, the Vasu's, favour -. Bring
hither, O god, the gods that we may sacrifice.
Sacrifice, O Agni, as a kind friend to thy friends.
2. Thou whom the gods, Varu/^a, Mitra, Agni,
thrice every day bring hither by sacrifice day by
day, Tanunapat, make this our sacrifice honey-sweet,
having its abode in ghee ], (this sacrifice) which
worships (the gods).
3. (Our adoring) thought rich in all boons goes
forward for worshipping as the first the llotrt of
the sacred food (i/), for saluting the strong bull with
adoration and homage. May he, the best sacrificer,
incited (by our prayers) sacrifice to the gods *.
4. Upwards your1 course has been directed at
the worship; upwards (your) flames2 are gone; ready
(for receiving you) is the air3. Or the Hotrt has
sat down at heaven's navel. We spread out the
sacrificial grass which receives the gods.
51. Choosing in their mind the sevenfold work of
the Mote's2, enlivening everything (the gods) came
hither in the right way. (The divine doors3) with
men as their ornaments4, born at the sacrifices5,
have come hither and thither to this sacrifice, many
of them.
6. Hither (shall come) the two Dawns1, the
neighbourly (goddesses) of glorious appearance2.
MA.VDALA III, HYMN 4. 237
Of different forms, they both smile. (They shall
come) that Mitra and Yaru//a may be satisfied with
us, and Indra accompanied by the Maruts with their
powers 3.
7. I catch hold of the two divine Hot/v's first.
The seven strong ones1 rejoice according to their
wont. Teaching the right, they proclaim the right,
the guardians of law, contemplating the law.
8l. May Bharati, in concord with the BharatJs,
I /a with the gods, Agni with men, Sarasvati with
all (beings) belonging to Sarasvati (come) hither ;
may the three goddesses sit clown on this sacrificial
grass.
9. O divine Tvash/r/, grant us and send forth
this our seed which is to thrive: (the^seed) from
which a manly son is born able and skilful, who
sets to work the press-stones, loving the gods.
10. O tree1, send (the offering) forth to the gods.
May Agni the slaughterer make the offering ready.
May the same, the very true Hotrz, sacrifice according
as he knows the generations of the gods.
11. Agni, being kindled, come hither, on one
chariot with Indra, with the quick gods. May Aditi,
the mother of noble sons, sit down on our sacrificial
grass. With Svaha may the immortal gods rejoice.
NOTES.
The same Rishi. Metre, Trish/ubh.— Verse 9 = TS.
Ill, i, 11, i ; MS. IV, 13, 10. Verse 10 =VS. XXVII,
21 ; TS. IV, 1,8,3; MS. II, 12,6.
238 VEDIC HYMNS.
Verse 1.
Note 1. Agni is invoked as personified in each log of fuel
which is put on the sacrificial fire.
Note 2. Comp. VII, 39, i. sumati'm vasva//.
Verse 2.
Note 1. Comp. II, 3, 1 1. ghr/tam asya y6ni//.
Verse 3.
Note 1. Comp. X, no, 3. sa/t cnan yakshi ishita/i ya^iyan
(cf also X, no, 9).
Verse 4.
Note 1. The text has the dual vam. But who are the
two beings addressed? According to Saya;/a, Agni and
the Barhis, which does not seem very probable. The
structure of the phrase gives the impression-— though this
impression is by no means certain — that vam, which belongs
to g&tu, is to be supplied to sofcimshi also. If we are right
in this supposition, are not the two beings in question the
two first of the three sacred fires, the Ahavaniya and
Garhapatya ? These two fires are frequently spoken of in
the ritual texts as of a dyad, with the omission of the third
fire. — Prof. Max Muller proposes to change vam into Vci.
According to him the meaning may be : Either the road
has been made upward, i. e. the flames have gone upward
to the sky, or Agni has sat down at heaven's navel.
Noto 2. Comp. VII, 43, 2. uidhva sotwnhl dcvayflni
asihu/i.
Note 3. Possibly the words urdhv£ joKwshi prdsthita
nyf&;//st may form one clause, * upwards (your) flames are
gone towards the sky.' M. M.
Verse 5.
Note 1. On this verse, comp. Pischel, Vedische Studien,
II, iJ5seq.
Note 2. On the seven priests of the ancient Soma
sacrifice, comp. H. O., Religion des Veda, 383 seq.
MAATJOALA III, HYMN 4. 239
Note 3, That this subject is to be supplied, is shown by
the regular composition of the Apri hymns. It is con-
firmed by the woid purvi'//, which is evidently an epithet of
the divine doors ; comp. I, 188, 5 ; VII, 2, 5.
Note 4. * In human form/ M. M.
Note 6. The text has vidathcshu.
Verso 6.
Note L I. e. Night and Dawn.
Note 2. Comp. above, I, 142, 7.
Note 3. Comp. M. M., vol. xxxii, p. 196 seq.
Verse 7.
Note 1. Comp. above, I, 127, .5, note i. Pischel (Vedische
Studien, I, 96) may be right in taking the seven przkshasa/;
as the Ahgiras, the sapta vi
Verse 8.
Note 1. The verses 8-n arc repeated in VII, 2, 8-11.
Verse 1O.
Note 1. The tree is the sacrificial post (yupa).
240 VEDIC HYMNS.
MAAV;ALA in, HYMN 5.
ASH7AKA II, ADHYAYA 8, VARGA 24-25.
1. Shining Agni has awoke over against the
Dawns, the priest who traces the footsteps of the
sages1. With his broad stream of light kindled by
the pious, the carrier (of the gods) has opened the
two doors of darkness.
2. Agni has grown strong by praises, by the
speeches of the praisers, by hymns, the adorable
one. Loving many aspects of 7v?/ta the messenger
has shone up at the bursting forth of the Dawn.
3. Agni has been established among the tribes
of men, the son of the waters, Mitra1, acting in the
right way. The delightful, worshipful one has
reached the top ; the priest has become one who
should be invoked by prayers.
4. Agni becomes Mitra1, when he has been kin-
dled; he the Ilotrt (Agni becomes) Mitra; he,
G^tavedas, (becomes) Varu;/a. The quick Adh-
varyu, the domestic (god, Agni, becomes) Mitra,
the Mitra (i.e. friend or ally) of the rivers and of the
mountains.
5. He observes the deceiver's dear summit1, the
footstep of the bird1; the vigorous one2 observes
the course of the Sun. Agni observes at his (?)
navel the seven-headed (song?)3; tall (Agni) ob-
serves the enjoyment of the gods.
6. The T&'bhu1 has created for himself a good
name worthy of being magnified, he, the god who
knows all laws. The skin of the herbs2, the bird's
footstep3 rich in ghee : Agni watches (all) that, never
failing.
in, HYMN 5. 241
7. Agni has approached the place1 rich in ghee
(the altar), with broad passages, (the place) long-
ing (for him), longing (himself). He the resplendent,
bright, tall purifier has made his two parents 8 new
again and again.
8. As soon as born he has grown by the grass xf
when the sprouting (grass-)blades strengthen him
with ghee. Like waters beautiful on their precipitous
path, Agni, being in the lap of his parents, has
escaped into wide space.
9. Receiving praise the vigorous one l has shone
forth with his fuel, on heaven's summit, on the
earth's navel. May Agni worthy of being magnified,
(being) Mitra and -M&tarLrvan, the messenger, carry
hither the gods that they may receive our sacrifice.
10. The tall one has, by (receiving) fuel, upheld
the firmament, Agni, becoming the highest of lights,
when MdtarLrvan for the sake of the Bhrzgus1
kindled the carrier of oblations, (Agni) who dwelt
in 'secret.
iisIII, i, 23.
NOTES.
The same Rtshi and metre. — No verse occurs in the
other Sawhitas.
Verse L
BTote L On pada-v?, comp. Pischel, Vedische Studien,
Vorse 3.
CTote 1. Mitra has here and in verse 4 two xneanni'/s
is the name of the god Mitra, with whom Agni is .dca^
(Bergaigne, Religion Wdique, III, 134 seq.), and Ii: u»
alfeo 'friend' or 'ally* (comp. H. O., Religion dir: V
.186, note i). See von Bradke, Dy£us Asm A, p. >\r
[46] R
242 VEDIC HYMNS.
Verse 4.
Note 1. See verse 3, note i.
Verse 6.
Note 1. All this is very enigmatical. In the parallel pas-
sage, IV, 5, 8, we have, instead of rlp&A dgram, the reading
rup£& dgram, which is confirmed by verse 7 of the same
hymn (agre rupd/z) and by X, 13, 3 (pd»£a pad£ni rupd/J dnu
aroham); in support of the reading ripdA, on the other
side, the verse, X, 79, 3 (ripaA upasthe antdA), may be
quoted. The meaning of riip is unknown ; rfp means
' deceit ' and ' deceiver : ' but what is the summit of the
deceiver? Bergaigne (Religion Wdique, II, 77 seq.) has
tried to solve the riddle, but it is really hopeless. — The
meaning of the following words, paddw ve7/, is not quite so
obscure ; there is at least some probability that the bird is
Agni himself (cf. below, III, 7, 7), or possibly the sun. The
latter explanation is advocated by Prof. Max Miillcr, who
writes : ' May it not be a description of sunrise ? priyam
ripaA agram I do not understand ; but padam veA is the
place of the bird, as in I, 130, 3. veA na garbham, the nest
of the bird or of the sun. This nest is covered by a stone,
is in fact the vra^a, which has to be opened to let out the
light of day. It is also the yoni or the altar. RipaA
agram may possibly be the summit of the Pa#i or of Vritra,
X, 79, 3-'
Note 2. See above, I, 36, i , note 3.
Note 3. Saptd-jlrshan (* seven-headed ') occurs again in
two other passages of the Rig-vcda (VIII, 51, 4, and X, 67,
i) ; in both it is an epithet of words which signify * hymn '
or ' prayer' (arka, dhi1). Possibly a similar word should be
supplied here. But why are the prayers called ' seven-
headed ? Does this refer to unknown technicalities of the
Vedic liturgy ? Does it stand in connection with the seven
tones of the scale, with the expression saptd dhitaya^, with
the number of the seven Hotr/s ? ' Celui qui a sept tetcs
est sans doute un personnage Equivalent i lui seul au
MAJVDALA III, HYMN 5. 243
groupe des sept pr6tres,' says Bergaigne (II, 145), which is
very ingenious, but should not be given as a doubtless fact.
— Prof. Max Miiller observes that saptajirshan may be,
like sapt£sya, the vraga of Pa/ii, opened by Agni, IV, 51, 4,
and that Bnhaapati is called sapt&sya, IV, 50, 4, and
saptagu, X, 47, 6.
Verse 6.
Ifote 1. Agni is here called jRibhu in his quality as
a skilful artisan. See Bergaigne, Religion V&Hque, II, 408.
Note 2. There seems to be no doubt that sasA (comp.
sasya) means * herb ' or possibly ' grain ' in X, 79, 3 ; the
text there has sasdm na pakvdm ; comp. I, 66, 2. ydvaA n&
pakvi£. The same meaning is quite admissible in I, 51, 3 ;
V, 2i, 4 ; VIII, 72, 3 ; though these passages are too uncer-
tain for deciding anything. I cannot find any reason for
believing that we have here and in IV, 5, 7 ; 7, 7 (see below),
another word derived from the root sas, and meaning ' the
sleeper.' At all events I neither pretend to know what
mysteries are hidden under the ' skin of the herbs/ nor
what stories may have happened to t(ie ' peau du dormeur '
(Bergaigne, II, 78 seq.).
Note 3. See verse 5, note i.
Verse 7.
Note L Y6ttim, literally 'womb.'
Vote 2. Probably Heaven and Earth.
Verse 8.
Note 1. Prof. Max Miiller refers this to the grass of the
barhis, or the tender blades in which the spark is caught
and kept alive by ghee.
Verse 9.
Note 1. Comp. above, I, 36, i, note a.
Verse 1O.
Note 1. I have adopted, though I do not believe it cer-
tain, Grassmann's opinion on the meaning of pdri in this
connection. Comp. H. Q., Religion des Veda, 123, note 4.
R 2
244 VEDIC HYMNS.
MAJVZ?ALA III, HYMN 6.
ASH7AKA II, ADHYAYA 8, VARGA 26-27.
1. Bring forward, ye pious singers, stirred in
your thoughts1, (the ladle) which is turned towards
the gods. Carrying (the sacrificial butter) from left
to right2 it turns eastward, rich in strength, bringing
the offering to Agni, full of ghee.
2. When born thou hast filled the two worlds,
nay thou hast even exceeded them, O friend of
sacrifices1. May, O Agni, thy seven-tongued horses2
move alon£, by the greatness of heaven and earth 8.
3. Heaven and Earth the worshipful1 establish
thee as Hotrz for the house, whenever the pious
human tribes offering food magnify the bright light.
4. (Thou art) seated, the great one, in a firm
place1, between the two mighty Heavens2, thou who
art longed for — (between) the two united3 never-
ageing, inviolable wives, the two juice-yielding milch-
cows4 of the far-reigning one6.
5. Thy, the great (god's) laws, O Agni, are great
Through the power of thy mind thou hast spread
out the two worlds. Thou hast become a messenger
at thy birth, thou, O bull, the leader of the tribes.
6. Or bind to the pole by means of thy (art of)
harnessing the two long-maned, red (horses) of J?/ta,
that swim in ghee1, and carry hither, O god, all
gods ; perform splendid worship, O G&tavedas !
71. Even from heaven thy shining lights have
shone; thy splendour follows many resplendent
dawns, when the gods, O Agni, praised the cheerful
Hotrfs work2 who eagerly burns in the forests3.
MAMDALA III, HYMN 6. 245
8. Whether it be the gods who rejoice in the
wide air, or those who dwell in the heavenly light,
or those who are helpful1, ready to hear our call,
and worshipful ; or whether the horses of thy
chariot, O Agni, have turned themselves hither —
9. Come hither with them, O Agni, on one chariot
or on many chariots, for thy horses are powerful.
Bring hither, after thy nature, the thirty and the
three gods with their wives, and rejoice (in the
Soma).
10. He is the Hotrt whose sacrifice even the two
wide worlds salute over and over again for the sake
of prosperity. Turned to the east1, the two well-
established2 (goddesses, Heaven and Earth), the
righteous, true ones stand as at the sacrifice3 of
(Agni) the right-born.
n = III, i, 23.
NOTES.
The same Rtshi and metre.— Verse i=TB. II, 8, a, 5 ;
MS. IV, 14, 3- Verse 9= AV. XX, 13, 4.
Verse 1.
Note 1. The translation of manan£ is conjectural, and
based only on the etymology. The passage 5t ft r^^nam
mandndA agr*bh«ata, IX, 70, 3, does not help us much.
1 Does not X, 47, 7. st6m£A hrtdispr/sati manas& va£yd-
mand/*, indicate the original reading, manasd va£ydm&n4m?'
M. M.
Note 2. The sni£aA are called dakshi»4vr/taA, J, 144, i.
By the word dakshi;/Av£/ the poet probably intended to
designate the ladle also as procuring a Dakshi#£ (sacrificial
fee) to the priest
246 VEDIC HYMNS.
Verse 2.
Note 1. On pray^fyu, see M. M., vol. xxxii, p. 335, and
Pischel, Ved. Studien, I, 98.
Note 2. The flames of Agni.
Note 3. Comp. below, 7, 10. The meaning seems to be :
by thy (Agni's) greatness which is equal to that of Heaven
and Earth.
Verse 3.
Note 1. I refer ya^Siyasa^, though it is a plural, to
Heaven and Earth. Comp. Delbriick, Altindische Syn-
tax, 103.
Verse 4.
Note 1. The PadapA/Aa has dhruviA. I think it should
be dhniv£, comp. II, 41, 5. dhruv£ sidasi uttame . . . dsAte ;
IX, 40, 2. dhruv£ sidasi sidati.
Note 2. I.e. Heaven and Earth.
Note 3. Askra seems derived from £-sa£ (Joh. Schmidt,
Kuhn's Zeitschrift, XXV, 71).
Note 4. Or ' the two milch-cows which instantly give
milk,1 if sabar- is to be connected with the Greek a<f>ap ;
comp. Bartholomae, Bezzenberger's Beitrage, XV, 17.
, Note 5. Vishnu is not the only god who is called uru-
g£yd, and there is no reason therefore why the epithet
should not be referred here to Agni.
Verse 6.
Note 1. Comp. Lanman, Noun-Inflection, pp. 402,413. —
See below, IV, 2, 3.
Verse 7.
Note 1. See Geldner, Vedischc Studien, I, 114 seq.
Note 2. Should the accent be apa£? Comp. Ill, i, 3,
note 3.
Note 3. Tt is very probable that uradhak (comp. Ill, 34,
3 ; VII, 7, 2) is an epithet of Agni. We should expect the
genitive ; uradhak, which violates the construction, seems
MAA7)ALA III, HYMN 6. 247
to stand metri causa. Or is tuddhak an accusative sin-
gular neuter, so that the literal translation would be : * When
the gods praised the work, burning in the forests, of the
Hotr*"?
Verse 8.
Note 1. On flma, comp. Pischel, Vedische Studien, I, 223.
Verse 10.
Note 1. Comp. above, II, 2, 7.
Note 2. See Windisch in the Festgruss an Boehtlingk,
p. 114.
Note 3. There is one syllable above the number ; the
metre and meaning would be all right if we were to read
adhvare (for adhvar^va) : ' (the two goddesses) stand at the
sacrifice/ &c. Prof. Max Miiller explains : * Adhvar£-iva,
like two sacrifices, like two sacrificial altars, barhis.'
248 VEDIC HYMNS.
MANDALA Ill, HYMN 7.
ASH7AKA III, ADHY'AYA 1, VARGA 1-2.
1. They who have risen out of the drink of the
white-backed one, have entered the two parents,
the seven sounds. The (all-)encompassing parents
come together ; they go forth to aspire after long
life1.
2. The milch-cows dwelling in heaven1 are the
mares of the manly one. He has bestridden the
goddesses who carry the sweet (food)2. Thee who
Hvest in peace in the abode of JRita, the one cow3
circumambulates, making her way.
3. He has mounted the (mares)1 that became
well-manageable, the wise lord, the finder of riches.
He with the dark blue back, with many faces, has
made them depart from the drink of the brush-
wood2
4. Giving mighty vigour to the never-ageing son
of Tvash/ri1, the streams2 carry Him the firmly
fixed one. Flashing in his abode with his limbs
he has entered upon the two worlds as if they were
one.
<;. They know friendship towards the manly, the
red one, and they delight in the command of ruddy
(Agni), (the gods) shining from heaven, resplendent
with bright shine, to whose host I/& belongs, the
mighty praise.
6. And finding it out by following the noise they
brought to the great one's great parents a song
of praise, when the bull about nightfall (?) has
grown strong according to the singer's own law1.
MAtfZJALA III, HYMN 7. 249
7. With the five Adhvaryus the seven priests
watch the beloved footstep which the bird has
made1. Turned forwards the never-ageing bulls2
rejoice: for they, being gods, have followed the
laws of the gods.
8=111,4,7.
9. The many (mares) are full of dejsire for the
mighty stallion. For the manly, bright one, the
reins easily direct (the horses)1. Divine Hot^'!
Thou who art a great joy-giver and wise, bring
hither the great gods and the two worlds2.
10. The dawns, O wealth-giver, the mighty sacri-
ficers1, well spoken and bright have shone with
wealth. And by the earth's greatness2, O Agni,
forgive us even committed sin3, that we may be
great.
i, 23.
NOTES.
The same Rishi and metre. — No verse of this hymn
occurs in the other SawhitSs.
Verse 1.
Note 1. On the meaning of this difficult verse con-
jectures only can be given. The white-backed one may
be Agni. If this is right, 'they who have risen out of
Agni's drink/ may be Agni's rays or flames (ye rajmayaA
. . . prakarshe«odga££//anti, Sdyawa); these flames enter
upon the two mothers, i.e. Heaven and Earth, and upon
the seven sounds, the sacrificial songs which are identified
with the terrestrial and celestial seven rivers (comp. above,
III, i, 6). All this rests on the supposition that the tradi-
tional text is correct Now Ludwig remarks with reference
25O VEDIC HYMNS.
to the pronoun yd : ' Warscheinlicher ist, dass wir hier einc
archaistische anwendung der form auf e fur fem. vor uns
haben,' and Griffith says that ye is ' apparently used for
the feminine.' I do not believe in this possibility, but for
y6 (yd) the true reading may be y£(h). In this case the
seven v&ais would be subject : * They who have risen out of
the drink of the white-backed one, the seven sounds have
entered the two parents.' The meaning of this may be:
The sacrificial songs, rising as it were out of the offering
made to Agfni, and in the same way the streams of water
which, in the shape of clouds of smoke rise out of the offer-
ing (comp. I, 164, 51), have gone to Heaven and Earth.
That the parents in the third P£da are again Heaven
and Earth is shown by X, 65, 8. parikshitd pitdr4 . . .
dyivApr/thivfc It may be observed that the author of
. X, 65 (see especially the verses 6-8) evidently imitated the
expressions of the hymn, III, 7. ' The coming together of
Heaven and Earth marks the beginning of the day and of
the year/ M. M.
Verse 2.
Note 1. On divdkshas, comp. Joh. Schmidt, Pluralbil-
dungen der Neutra, 417 seq.
Note 2. The milch-cows, mares, or goddesses seem to be
the celestial waters or Dawns.
Note 3. Comp. X, 65, 6, quoted at the end of this note.
Is the cow (Va£, according to S£ya#a) the Dawn which
daily returns in her due way ? Or the butter offered to
Agni ? In our verse and in the parallel passage, X, 65, 6,
the vartanf of the cow is mentioned ; it may be observed
that the vartanf of Ushas is referred to in X, 173, I. 4.
And Ushas is represented in I, 123, 9 as coming to the
nishkr/ti : comp. X, 65, 6. y£ gauA vartanfm pari-e*ti niA-
kr/tdm.
Verse 3.
Note 1. See verse 2.
Note 2. The meaning may possibly be the following.
The Waters dwell in the plants as their sap (comp. H. O.,
MAMD,iLA III, HYMN 7. 25!
Religion des Veda, 113). Agni, when burning or drinking
as it were, the brushwood, destroys this dwelling of the
Waters ; he makes the Waters depart from the wood.
Verse 4.
Note 1. On Agni as the son of Tvash/>V, see Hillebrandt,
Vedische Mythologie, I, 523 seq.
Note 2. 'Could vahata// be the suyim&A of verse 3?'
M. M.
Verse 6.
Note 1. Or, ' when the singer's bull . . . has grown strong
according to his own law*? The bull, of course, is Agni.
Verse 7.
Note 1. See above, 5, 5. 6.
Note 2. The flames of Agni?
Verse 9.
Note 1. RajmayaA, ' the reins/ at the same time means
' the rays ' (of Agni). Suyam&i being an apposition to
rarmdyaA, one is tempted to derive it from the root yam, .
* to direct/ but it may contain the word ySma, ' the way/
and mean * having a good way .'—It is difficult to believe
that raymdya/j suyam^A is a second subject of vr/sh&yante,
in which case the translation would be: 'The many (mares)
are desirous of the mighty stallion, the . . . reins (or rays)
of the manly, bright one/
Note 2. * Bring hither to the two worlds the great gods.1
M. M.
Verse 10.
Note 1. On p^Tcshd-praya^a^, comp. M. M., vol. xxxii,
p. 335 ; Pischel, Vedische Studien, I, 98.
Note 2. The meaning seems to be: By thy greatness
which is equal to that of the earth.
Note 8. Comp. X, 63, 8. krf'tft &rit£t &iasa^. See
also I, 24,9; VI, 51,8.
252 VEDIC HYMNS.
MAM0ALA III, HYMN 8.
ASH7AKA III, ADHYAYA 1, VARGA 3-4.
1. The worshippers of the gods anoint thee at
the sacrifice, O lord of the forest1, with heavenly
honey2. When standing upright bestow wealth
(on us) here, or when abiding in this mother's lap 3.
2. Situated in front of the kindled (fire), accepting
our sacred spell which protects from old age and
gives valiant offspring, driving away far from us
lack of thoughts1, rise up2 for the sake of great
prosperity.
3. Rise up, O lord of the forest, on the summit
of the earth. Erected by skilful erection bestow
splendour on (the worshipper) who fits out the
sacrifice as a vehicle l.
4. A well-clothed youth dressed has come hither.
He becomes more excellent when born1. Wise
sages full of pious thoughts, longing for the gods in
their mind, bring him forth.
5. He who has been born is born1 in the
auspiciousness of days, growing up in the assembly
and at the sacrifice 2. Wise, active men purify him
by pious thoughts ; the priest approaching the gods
raises his voice 3.
6. You whom the worshippers of the gods have
fastened down (in the earth), or whom the axe has
fashioned, O lord of the forest : may those divine
posts1 standing (here) take care to bestow on us
treasures with offspring.
7. (The posts) which have been hewn on the
earth and fastened down, and to which the sacrificial
MAtfDALA III, HYMN 8. 253
ladles have been raised 1 : may they, giving bliss to
our fields2, eagerly seek precious goods for us
among the gods.
8. May the Adityas, the Rudras, tfte Vasus, the
good leaders, Heaven and Earth, the Earth l and
the Air — may the gods unanimously bless this
sacrifice ; may they raise up the banner of the
sacrifice (the Yfipa).
9. Like swans ranging themselves in rows, array-
ing themselves in biightness the sacrificial posts
have come to us. Led up by the sages they go
forward as gods to the abode of the gods.
10. Like horns of horned animals the sacrificial
posts with their head-pieces 1 are seen on the earth.
Hearing (us) in the emulating call of the invoking
(priests) may they protect us in the racings of
battles.
11. O lord of the forest, rise with a hundred
branches ; may we rise with a thousand branches
(offspring) — thou whom this sharpened axe has led
forward to great prosperity.
NOTES.
The same Rtshi. The metre is Trislu'ubh (verses 3 and 7
Anush/ubh).
This Sftkta is a collection of liturgical verses that refer
to the erecting and anointing of the sacrificial post, and to
the winding of a rope about it. See Aitareya Brihma^a
II, 2; A^valdyana Srautasutra III, i, 8 seq. ; Sdnkh&yana
Srautastitra V, 15, 3 seq. ; Schwab, Das Altindische Thier-
opfer, 68 seq. ; Bergaigne, Recherches sur THistoire de la
Liturgie Vddique, 16. On the ritual acts referring to the
sacrificial post which seem to be connected with ancient
254 VED1C HYMNS.
tree-worship, comp. also H. O., Religion des Veda, 90 seq.,
256.— Verses 1-5 =TB. Ill, 6, i, i. 3; MS. IV, 13, i.
Verse 3 = MS. I, 2, n. Verse 4=TA. I, 27, 2. Verse 10
=TB. II, 4, 7, ii- Verse n=TS. I, 3, 5, i ; VI, 3, 3, 3.
Verse 1.
Note 1, The tree of which the sacrificial post is made.
Note 2. The post is anointed with butter, see Schwab,
I.e., 69. This butter is spoken of as honey also in the
Yatfiis, which refers to this rite, * May the god Savitr*
anoint thee with honey/ Taittiriya Sawhit& I, 3, 6, i.
Sote 3, In the lap of the mother Earth.
Verse 2.
Note 1. Amati has nothing to do with the verb am ; it is
the contrary of matf. See Rig-veda IV, n, 6, dmatim . . .
AmhaA . . . du^mat/m ; X, 33, 2, and such passages of the
younger Vedic SawhitSs as Vdg. Sawh. XVII, 54 (dpa
imatim du^matfm b£dham£n£A). The same is the opinion
of Geldner (Ved. Studien, II, 184, note 4).
If ote 2. The sacrificial post is addressed.
Verse 3.
Note 1. Comp. below, III, 24, i.
Verse 4.
Note 1. The sacrificial post, round which a rope of grass
(Schwab, Thieropfer, p. 49) is tied, is compared here with
a well-dressed youth. This seems to contain an allusion
to the Upanayana ceremony, at which the youth was
invested with the sacred girdle, and which was considered
as a second birth (comp. P£da B : * He becomes more
excellent when born'). There is no doubt that this
rite is as old and older than the Rig-veda ; see H. O.,
Religion des Veda, 466 seq. It may be noted that several
Gr/hya-sOtras prescribe the use of our verse at the Upana-
yana (AjvalSyana I, 20, 9, &c,).
MAJVDALA III, HYMN 8. 255
Verse 5.
Note 1. Does this expression refer again to the second
birth (see the preceding note) ?
Note 2. The text has viddthe.
Note 3. Comp. V, 76, i. lit vfpr£«&m devay£4 v£ka.h
asthu//. The conjecture devay£m easily suggests itself,
but it is not necessary.
Verse 6.
Note 1. In the Rig-veda, svaru means the sacrificial post
itself, not, as in the later ritual texts (Schwab, Thieropfer,
pp. n, 74), that splinter of the wood of the sacrificial post
(yftparakala), with regard to which K£ty£yana (VI, 3,
1 7) prescribes : c Ytipajakalam asyAm (scil. rasan£y£m)
avagtihati.' ' He hides the splinter of the wood of the
sacrificial post in the rope (tied round the post).' — See
Weber, Indische Studien, IX,
Verse 7.
Note 1. Comp. below, IV, 6, 3.
Note 2. Comp. VIII, 71, 12. kshaftrdya s£dhase.
Verse 8.
Note 1. The Earth is mentioned twice, firstly together
with the Heaven, in the compound Dy£v£-KshSm£, and
then separately as Pr/thivi.
Verse 1O.
Note 1. On the wooden head-piece of the sacrificial post
), see Schwab, Das Thieropfer, p. 9.
256 VEDIC HYMNS.
MA^VZ?ALA III, HYMN 9.
ASHTAKA III, ADHYAYA 1, VARGA 5-6.
1. We, thy friends1, have chosen thee for our
protection, (we) the mortals (thee) the god, the
offspring of the Waters, the blessed one with fine
splendour 2, who gloriously advances, the unmenaced
one.
2. When thou, finding pleasure in the wood, hast
gone to thy mothers, the Waters, that return of
thine, Agni,' (to this world) should not be slighted,
when dwelling afar thou hast come hither.
3. High above (all) pungent sharpness thou hast
grown up l, and verily thou art kind-hearted. Some
go forward here and there ; others sit around thee,
in whose friendship thou abicjest *.
4. He who has passed beyond (all) failures,
beyond all hindrances1, the guileless, watchful ones*
have found him as a lion (is found), when hs had
gone into the Waters ;
5. He who had run as it were by his own might,
Agni, who thus dwelt in concealment — Him M&ta-
mvan brought hither from afar, from the gods, when
he had been produced by attrition (of the woods).
6. (And thus) the mortals have taken thee up,
O carrier of sacrificial food towards the gods 19 be-
cause thou, O (god) belonging to Manus, protectest
all sacrifices by the power of thy mind, O youngest
one !
71. This is something glorious; herein thy
wonderful power shows itself even to the simple,
that the cattle lie down round about thee when
MAM5ALA III, HYMN 9. 257
thou hast been kindled, O Agni, at the approach of
darkness 2.
8. Make your offerings in (Agni), the best per-
former of worship, the sharp one who purifies with
his flames1. Serve ye obediently the god, the quick
messenger, the agile, the old, the adorable.
9 \ Three hundred and three thousand gods and
thirty and nine did service to Agni. They sprinkled
him with ghee and spread out for him the sacrificial
grass : then they made him sit down as a Hotrz.
NOTES.
The same Kishi. The metre is Brshatf; the last verse
is Trish/ubh.— Verse i=SV. I, 62. Verse 2 = SV. I, 53.
Verse 9= VS. XXXIII, 7 ; TB. II, 7, 12, 2.
Verse 1.
Note 1. For this expression, compare I, 30, 7; VIII, 21,
2. 9.
Note 2. Comp. VIII, 19, 4. subhagam sudi'ditim.
Verse 3.
Note 1. Comp. I, 81, 5. iti vurvam vavakshitha ; 102, 8.
ati iddm vfrvam bhuvanam vavakshitha.
Note 2. The different officiating priests seem to be
alluded to.
Verse 4.
Note 1. Comp. 1,42, 7. dti na/t sa^ataA naya ; VII, 97,4.
pArshat naA ati saj&itaA ; Lanrnan, Noun-Inflection, 467.
Note 2. The gods who searched for Agni.
Verse 6.
Note 1. For dev^bhyaA havyav^hana, comp. X, 118, 5;
1 19, .13; 150, i.
[46] S
258 VEDIC HYMNS.
Verse 7.
Note 1. Comp. Prof, von Schroeder's translation of this
verse, Kuhn's Zeitschrift, XXIX, 205.
Note 2. Regarding apiVarvar£, comp. VI 1 1, i, 29; Geldner,
Vedische Studien, II, 178. I cannot adopt the conclusions
of Prof. Bloomfield, Contributions to the Interpretation of
the Veda, Fifth Series, p. 36. ' Wild animals run away
from the fire at night, tame animals are attracted by it.'
M. M.
Verse 8.
Note 1. For this P4da, comp. VIII, 43, 31 ; 102, n ; X,
ai, i.
Verse 9.
Note 1. This verse is identical with X, 52, 6.
MAMDALA III, HYMN IO. 259
III, HYMN 10.
ASHrAKA III, ADHYAYA 1, VARGA 7-8.
i \ Thee, O Agni, the highest king of human
tribes, the god, thoughtful mortals kindle at their
worship.
2. Thee, O Agni, the -/?/tvig, the Hotri, they
magnify at the sacrifices. Shine as the guardian of
/?/ta in thy own house l.
3. He indeed who may worship thee, the G&ta-
vedas, with fuel, acquires abundance in valiant men,
O Agni ; he will prosper.
4. May He, the banner of the sacrifices, Agni,
come hither with the gods, anointed by the seven
Hotris l for the sake of the man who offers sacrificial
food.
5. Bring ye forward an ancient, mighty speech to
Agni, the Hot/V, who is like a worshipper bearing
the lights of prayers \
6. May our prayers increase Agni, since he is
born deserving of praises, the conspicuous one, for
the sake of great strength and wealth.
7 \ May Agni, as the best sacrificer at the worship
(of men), perform the sacrifice to the gods for the
man devoted to the gods. As a joyous Hotri thou
reignest (passing) beyond (all) failures.
8. Thus, O purifier, shine on us glorious abun-
dance in heroes. Be the nearest (friend) to those
who praise thee, for their welfare.
9. Thus the priests full of admiring praise, having
awoke, kindle thee, the immortal carrier of sacrificial
food, the increaser of strength.
S 2
26O VEDIC HYMNS.
NOTES.
The same /?&hi. The metre is Ush;/ih.— Verse 5 = SV. I,
98; TB. Ill, 2, n, i. Verse 7 = SV. I, 100.
Verse 1.
Note 1. The first P&da is identical with VIII, 44, 19.
Verse 2.
Note 1. Comp. above, I, i, 8.
Verse 4.
Note 1. The most ancient list of officiating priests at the
Soma sacrifice contained seven priests. See H. O., Religion
des Veda, 383 seq. Hence Agni is called saptahota, cf. Ill,
29> 14-
Verse 5.
Note 1. On vfp, see the note on III, 3, i. As to the
'lights' of the vipas, comp. va^a//^y6ti^-agra//, VII, 101, i,
the expression ^yoti/^sh/oma — though this word is not
known in the Rig-veda — and the materials collected by
Bergaigne, Religion V^dique, I, 285.
Verse 7.
Note 1. The second Pdda is identical with I, 15, 12.
MAJTOALA III, HYMN II. 26 1
MA^VZ?ALA III, HYMN 11.
ASH7AKA III, ADHYAYA 1, VARGA 9-10.
1. Agni is the Hotr/, the Purohita of our worship,
he who dwells among many tribes, He knows the
sacrifice in due order.
2. He, the immortal carrier of oblations, the
Usig1, the messenger, with satisfied mind, Agni
sets himself in motion 2 (incited) by the thought (of
praying men ?).
3. Agni takes heed1 (of us) by the thought (the
prayer ?), the banner of the sacrifice, the ancient
one ; for his purpose triumphs2.
4. The gods have made Agni, the old-renowned
son of strength, the 6&tavedas, their carrier (to-
ward? the sacrifice) l.
5. Agni the undeceivable one who goes before the
human tribes, he is the quick chariot l, ever new.
6. Overcoming all attacks, He, the uninjured
mind (power) of the gods, Agni, is most mightily
renowned.
7. Through the vehicle 1 (which carries the gods)
towards the delights (of sacrifice), the worshipping
mortal attains the dwelling-place 2 of (Agni) whose
flames are purifying.
8. May we, the priests, by our prayers obtain all
the blissful gifts of Agni G&tavedas.
9. Agni! May we win all the best things in
(the trials of) strength. In thee the gods have
established them l.
262 VEDIC HYMNS.
NOTES.
The same Ktshi. The metre is Giyatri.— Verse 2= VS.
XXII, 1 6 ; TS. IV, i, ii, 4 ; MS. IV, 10, i. Verses 5, 7, 6
= SV. II, 906-908. Verse 5=TB. II, 4, 8, i.
Verse 2.
Note 1. Comp. Bergaigne, Religion V^dique, I, 57 seq.
Note 2. On the intransitive use of r/wvati, comp. Gae-
dicke, Der Accusativ im Veda, p. 53.
Verse 3.
Note 1. The meaning seems to be that Agni is intent on
his purpose !(artham, P2da 3) ; comp. I, 10, 2. tat fndra/*
irtham £etati.
Note 2. Comp. Neisser, Bezzenberger's Beitrage, XX, 42.
Verse 4.
Note 1. See the note on I, 127, 8.
Verse 6.
Note 1. On Agni considered as a chariot, see Bergaigne,
Religion Vedique, I, 144.
Verse 7.
Note L Comp. I, 127, 8, note i.
Note 2. Comp. above, III, 2, 6.
Verse 9.
Note L I.c. all the best things (P4da.i) ; comp. VI, 5, 2.
tv£ visuni . . . & irire
MAtfDALA III, HYMN 12. 263
M AND ALA III, HYMN 12.
ASH7AKA III, ADHYAYA 1, VARGA 11-12.
To iNDRA-AcNi.
1. Indra-Agnl, in consequence of our prayers
come hither to the pressed (Soma), to the precious
cloud l. Drink of it incited by our thoughts (i.e. by
our prayers).
2. Indra-Agnie the brilliant1 sacrifice of him
who praises you goes forward together (with the
Soma libations, the praises, &c.). Thus drink this
pressed (Soma) !
3. By this stirring sacrifice I choose Indra and
Agni who show themselves as sages l ; may they
here satiate themselves with Soma.
4. I call the bounteous \ the killers of foes 2, the
united conquerors, unconquered, Indra-Agnl, the
greatest winners of booty.
5. The praisers rich in hymns, knowing all the
ways (of the sacrifice), laud you. Indra- Agni,
I choose the food (which you give).
6. Indra-Agnt, you have hurled down by one
deed the ninety strongholds together of which the
Dfisas were the lords.
7. Indra-Agnl, the thoughts (of the worshippers)
go forward towards (you) from the work (of sacrifice)
along the paths of jffi'ta.
8. Indra and Agni, yours are powerful abodes
and delights. You cross the waters: this is the
deed which belongs to you l.
9. Indra and Agni, you display the lights of
heaven in your deeds of strength; that mighty
deed of yours has been known far and wide.
264 VEDIC HYMNS.
NOTES.
The same Xishi and metre. The hymn is addressed to
the couple Indra and Agni. — Verses 1-3 = SV. II, 19-21.
Verse i = VS. VII, 315 TS. I, 4, '5> M MS. I, 3, 17.
Verses 4~6 = SV. II, 1052-1054. Verses 5--8 — SV. II/925-
928. Verse 5 = MS. IV, u, i. Verse 6^TS. I, J, 14, i ;
MS. IV, 10,5. Verses 9, 7, 8 = SV. II, 1044-1045. Verse 9
= TS. IV, 2, 1 1, i ; 3, '3> 8 ; TB. Ill, 5, 7, 3 ; MS. IV, 10,
4; ii> i-
Verse 1.
Note 1. * Cloud/ of course, means that which comes from
the cloud. In the Soma hymns of the ninth Mafti/ala, the
word nabhaA seems frequently to refer to the water with
which the Soma is mixed (see IX, 69, 5 ; 71, T. 3 ; 74, 4 ;
83, 5 ; 86, 14; 97, 21 ; Prof. Hillebrandt's opinion on these
passages is different, see his Vcdische Mythologie, I, 212).
Perhaps we should go too far in believing that in our verse
the poet invited the gods to come and drink that water,
but possibly the mixture of water and of the juice of the
Soma plant descending from heaven and nourished by the
heavenly waters represented itself to the poet's mind as
something coming from, and thus being identical with, the
cloud.
Verse 2
Note 1. On £etana>4, Prof. Max Miiller remarks, * perhaps
which appeals to you ... so that they take note of it.'
Verse 3.
Note L There may be doubts about kavi££Aad&. Prof.
Max Miiller remarks, ' is it, wishing for sages ? ' I think
that my translation is recommended by X, 81, i. pratha-
MAtfDALA III, HYMN 12. 265
Verse 4.
Note 1. Comp. I, 169, 5. r£yaA torftamaA; VIII, 38, 2.
tos£s£ rathayaVana . . . nidragni, and Brugmann in Kuhn's
Ztitschrift, XXIV, 24.
Note 2. Or, the killers of Vr/tra.
Verse 8.
Note 1. On aptur and aptflrya, comp. Pischel, Vedischc
Studicn, I, 12^ seq., and II. O., Gottingischc Gelehrte
An/cigcn, 1889, 4 seq.
266 VEDIC HYMNS.
MA7VZ?ALA III, HYMN 13.
ASH7VUCA III, ADHYAYA 1, VARGA 13.
1. To this god Agni I sing1 for you most power-
fully. May he come to us with the gods ; may he,
the best sac rificer, sit down on the sacrificial grass.
2. The righteous one to whose skill the two
worlds (Heaven and Earth) and (all) blessings cling
— Him the men rich in offerings magnify, Him those
who long for gain, that they may obtain his blessing.
3. He, the priest, is the guide of these (men)1,
and he indeed (is the guide) of sacrifices. Praise
ye this Agni who is the giver, the winner of wealth.
4. May this Agni give us most, blissful shelter
for our (sacrificial) feast, whence he may shower
wealth on us in heaven, the (human) dwellings1, and
in the waters.
5. The singers kindle Agni, the Hotrt, the lord
of the tribes, the brilliant, the wonderful, with his
excellent thoughts l.
6. And mayst thou, the best invoker of the gods,
help us in our spell, in our hymns. Shine bliss on
us, Agni whom the Maruts strengthen1, the greatest
winner of thousandfold (wealth).
7. Now bestow on us thousandfold wealth with
offspring and prosperity, splendid, most powerful,
and undecaying abundance in heroes, O Agni !
MAtfDALA III, HYMN 13. 267
NOTES.
The jRtshi is /?*shabha Vawv4mitra. The metre is
Anush/ubh. — Verses 6, 7 = MS. IV, n, a. — Comp. con-
cerning this hymn, Aitareya Brdhma;/a II, 40.
Verse 1.
Note 1. Ante (anta) may be first or second person.
Comp., for instance, VI, 16, 22. prd va// sakhiyaA agnaye
st6mam . . . an£a gaya £a vedhase ; X, 50, i. pra vaA mah£
. . . ar£a (Sawhitap. ar£a) vi^vanaraya vuvabhiive, and see
Benfey, Die Quantitatsvcrschiedenheiten in den Sawhitft-
und Pada-Textcn der Veden, III, p. 8. — On the metre of
the second Pdda, comp. my Prolegomena, p. 188.
Verse 3.
Note 1. Perhaps we should supply, on account of the
preceding nominative, vfpraA (* priest ') : of these (priests).
Verse 4.
Note 1. KshitfbhyaA seems to me to be co-ordinated'
with divf and apsii £; comp. X, 89, u. The locative
kshitfshu would not have suited the metre as well as the
dative. Prof. Max Mull^r proposes to translate : * Whence
he may shower wealth on our dwelling, whether he be in
the sky or in the waters.'
Verse 5.
Note 1. Comp. X, 172, 2. & y&hi vdsvyA dhiy£.
Verse 6.
Note 1. Comp. ^hkhayana Srautasdtra VIII, 16. indraA
marutvdn . . . marutstotra^ marudga^aA marudvr/dha^
marutsakhd.
268 VEDIC HYMNS.
MAM0ALA III, HYMN 14.
ASHTAKA III, ADHYAYA 1, VARGA 14.
1. The joy-giving Hotri has taken his place at
the sacrifices1, He the true, the sacrifice^ the highest
sage, the worshipper. Agni whose chariot is lightning,
the son of strength, whose hair is flame, has spread
forth his light over the earth.
2. It1 has been offered to thee — be pleased with
the adoring speech2 — to thee who is observant of it,
O righteous, strong one. Bring hither thou who art
wise, the wise (gods). Sit down on the sacrificial
grass in the middle (of it) for bliss, O worshipful one !
3. To thee, Agni, Night and Dawn who further
thy strength1, shall hasten on the paths of the wind.
When (the mortals) anoint the ancient one 2 with
offerings, they3 stand in the house as on a chariot-
seat4.
4. Mitra and Varu/^a, O strong Agni, and all the
Maruts shall sing to thee a pleasant song, when
thou, O son of strength, standest with thy flames,
a sun spreading out men1 over the (terrestrial)
dwellings.
5. We have given thee thy desire to-day, sitting
down near thee adoringly with outstretched hands1:
sacrifice thou to the gods as a priest with thy mind
most skilled in sacrifice, with unerring thoughts,
O Agni !
6. From thee indeed, Q son of strength, proceed
manifold divine blessings and gains1. Give us
thousandfold true wealth according to thy guileless
word, O Agni !
MAJVDALA III, HYMN 14. 269
7. What we have done here for thee at this
sacrifice, we mortals, O skilful and thoughtful god,
take thou notice of all that, O (god) with the good
chariot1 ; make all this (sacrificial food) here savoury,
immortal Agni !
NOTES.
The same /?/shi. The metre is Trish/ubh. — Verse 5 =
VS. XVIII, 75-
Verse 1
Note 1. On viddtha, comp. l, 31, 6, note 2.
Verse 2.
Note 1. The subject to be supplied seems to be n£ma/;-
ukti//.
Note 2. The words namaA-uktim ^ushasva form a paren-
thesis, as Ludwig has seen.
Verse 3.
Note 1. It is possible that here, as in several other pas-
sages, a confusion between the two verbs vS^ayati and
v^ayati has taken place. If the reading were va^ayanti,
we should have to translate, ' Night and Dawn who are
striving together (as if running a race against each other ?).'
Note 2. The ancient one is Agni.
Note 3. The two goddesses, Night and Dawn.
Note 4. The Padapd///a has vandhiird-iva, which may be
the dual of vandhiir (1, 34, 9). But more probably it should
be vandhiire-iva (nom. dual, neuter or loc. sing.), comp. I,
64, 9. £ vandhureshu . . . tasthau ; I, 139, 4. £dhi v£m
sth£ma vandhure; III, 43, i: vandhuresh //&£//, and see III,
6, 10. adhvar^va. On contracted Pragr/hya vowels, sec
H. O., Die Hymnen des Rig-veda, I, p. 456.
2JO VEDIC HYMNS.
Verse 4.
Note 1. On nrfn and the different theories proposed for
this word, see above, I, 146, 4, note 5.
Verse 5.
Note 1. Comp. X, 79, 2. uttdnahasta^.
Verse 6.
Note 1. For this hemistich, comp. VI, 13, I ; 34, I.
Verse 7.
Note 1. The traditional text has tvdm vfovasya sura-
thasya bodhi, which can only mean, ' take thou notice of
every one who has a good chariot* — which Bergaigne
(Quelques observations sur les figures de rhetorique dans
le Rig-veda, p. 15) explains : ' Le char en question est la
pri&re qui amene le dieu au sacrifice.' I believe that the
text is corrupt ; instead of surathasya I think we should
read surathasya (=suratha asya).
MAJVDALA III, HYMN 15. 271
M AND ALA III, HYMN 15.
ASHTAKA III, ADHYAYA 1, VARGA 15.
1. Flaming with thy broad stream of light beat
away fiends, sorcerers, plagues. May I dwell in
the protection of the great, well-protecting (god),
under the guidance of Agni who readily listens to
our call.
2. Be thou our protector when this dawn shines
forth, be thou (our protector) when the sun has risen.
Cherish, O Agni, well-born in body, this praise of
mine as (a man rejoices) in the birth (of a son), in
his own offspring1.
3. Beholding men, shine thou after many (dawns) !,
O bull, Agni, red in the dark (nights). O Vasu!
Lead us and bring us across anguish. Help us,
the U-ri^s2, to wealth3, thou youngest (of the gods) !
4. Shine, O Agni, thou the invincible bull, who
hast conquered all strongholds and all delights, the
leader of the first, the protecting1, mighty sacrifice,
O G&tavedas, best guide.
5. O singer, thou who art wise, brightly shining
towards the gods1, bring to us thy many perfect
shelters, and gain like a victorious car8 ; Agni, (carry)
thou (hither) towards us the two well-established3
worlds (Heaven and Earth).
6. O bull, increase and rouse our gains. Agni !
(Increase) for us the two worlds (Heaven and Earth)
rich in milk, O god together with the gods, shining
with beautiful shine ! May a mortal's hatred never
enclose us.
7 = 111, i, 23.
272 VEDIC HYMNS.
NOTES.
The Rtshi is Utkfla KAtya, the metre Trish/ubh.—
Verse i=VS. XI, 49; TS. IV, J, 5, J ; MS. II, 7, 5;
III, i. 6.
Verse 2.
Note 1. Comp. VII, i, 21. tanaye nftye ; X, 39, 14. nft-
yam nd sunum tdnayam dadhdn£A, and besides II, 26, 3.
^anena . . . v\s& . . .^-Anmana . . . putraf/* ; Hirzel, Gleich-
nisse und Metaphern im Rig-veda, 77.
Verse 3.
Note 1. For this expression, compare IV, 19, 8 ; IX, 71,
7 ; X, 31, 7, and especially III, 6, 7 ; VI, 39, 4-
Note 2. The poet compares himself and his friends with
the mythical priestly tribe of the Uslgs (Bergaigne, Religion
Wdique, I, 57 seq.), using, as it seems. -«, the same time
the word usfgab in its adjective sense 'tne willing ones/
Note 3. The Padapa/^a is right in giving r£y£ ; comp.
VIII, 26, 13. jubhe £akrate.
Verse 4.
Note 1. Is the text correct ? I think that pay6A should
be corrected into payo or pay uA : ' the leader and protector
of the first mighty sacrifice/ The mistake may have been
caused by the gfenitives which surround the word.
Verse 5.
Note 1. Geldner (Vedische Studien, I, 160) translates this
hemistich: 'Die vielen sicheren Zufluchtsorte (=Opfer-
platze) bis zu den Gottern erleuchtend als Weiser, o Sanger.'
I do not believe that ^drma is the object of dicIyanaA ; and
4 Zufluchtsorte = Opferplatze ' is too much in the style of
S&ya«a. I take £6&Aidr£ jdrma as depending on abhi
vakshi ; comp. I, 34, 6. tridh£tu .rarma vahatam.
Note 2. For abh( vakshi v^gam, comp. Ill, 30, ti ; VI,
21, 12.
Note 3. On sum^ka, comp. Windisch, Festgruss an
Boehtlingk, 114.
MAJVDALA III, HYMN 1 6 273
MAM9ALA III, HYMN 16.
ASH7AKA III, ADHYAVA 1, VARGA 16.
1. This Agni rules over abundance in valiant
men, over great happiness* He rules over wealth
consisting in offspring and cows ; he rules over the
killing of foes.
2. O Maruts1, ye men, cling to this furtherer8 who
possesses joy-furthering boons — (the Maruts) who3
in battles overcome ill-minded (foes), who have
deceived the enemy4 day by day.
3. As such, O bounteous Agni, prepare1 us riches2
and wealth in valiant men, which, O highly glorious
one, may be most exalted, rich in offspring, free from
plagues, and powerful.
4. The maker who victoriously (stands) over all
beings, the maker who makes the praise arrive
among the gods1 : he stands firm among the gods,
among the host of heroes, firm also in the praise of
men.
5. Give us not up, Agni, to want of thought1 nor
to want of heroes nor to want of cows, O son of
strength, nor to the scoffer. Drive away hostile
powers2.
6. Help us at this sacrifice, O blessed one, with
mighty gain which is accompanied by offspring-, O
Agni! Let us be united with greater, gladdening
glorious v/ealth, O thou of mighty splendour !
274 VEDIC HYMNS.
NOTES.
The same JRishi. The metre is Prag^tha, each Pragdtha
distich being composed of one BHhat! and one Satob/ihatt.
The position of the Sukta in the collection and the opening
words of verse 3 show that the three Pragdthas are not
independent, but form one hymn. — Verse i = SV. I, 60.
Verse 2.
Note 1. Comp. VII, 18, 25. imdm nara// maruta^ saj-
£ata anu.
Note 2. The passages which Grassmann gives for the
meaning of vr/dh, * starkend, erquickend,' I, 167, 4; X, 89,
10, are quite doubtful. Probably we should have to alter
the accent and read vr/dhdm.
Note 3. The relative clause seems to^refer to the Maruts,
not to the goods (r£ya^).
Note 4. Comp. VI, 46, 10. yd . . . jatrum ddabhu/*.
Verse 3.
Note 1. Literally, ' sharpen.'
Note 2. The genitive seems, as is also Prof. Ludwig's
opinion, to be the partitive genitive, so that the literal
meaning would be : ' Prepare us (a deal) of riches and of
wealth/ &c. Comp. pfba sutasya, 'drink of the pressed
Soma,' &c.
Verse 4.
ETote 1. On fcakriA dev^shu & diiva^r, comp. IV, 2, 9 ;
VIII, 31, 9-
Verse 5.
Note 1. On amati, comp. above, III, 8, 2, note.
Note 2. Comp. VI, 59, 8. dpa dveshiwsi & kr*'tam.
MAtfDALA III, HYMN 17. 275
MAN&ALA III, HYMN 17.
ASH7AKA III, ADHYAYA 1, VARGA 17.
1. He who is inflamed after the primitive ordi-
nances, is anointed with ointments1, the giver of all
treasures, he whose hair is flame, whose stately robe
is ghee, the purifier, skilled in sacrifice, Agni — that
he may sacrifice to the gods.
2. As thou hast performed, O Agni, the Hotrfs
duty for the Earth, as thou hast done it for Heaven,
O Gatavedas, full of intelligence, in the same way
sacrifice with this offering to the gods. Prosper
this sacrifice to-day as thou hast done for Manus.
3. Thou hast three lives, O £&tavedas, and three
births from the Dawn1, O Agni ! Being wise, sacrifice
with these to the favour of the gods, and bring
luck and welfare to the sacrificer.
4. Praising Agni full of splendour, full of beauty,
we adore thee, O G&tavedas, deserving to be
magnified. Thee the gods have made their mes-
senger, their steward1, and carrier of offerings, the
navel of immortality.
5. O Agni, the Hotri who before thee was an
excellent sacrificer, who verily1 sat down and brought
luck by himself2: sacrifice according to his rules,
O intelligent one, and set down our sacrifice at the
feast of the gods.
NOTES.
The JRishi is Kata ValrvAmitra, the metre Trish/ubh. —
Verse i = TB. I, 2, i, 10. Verse 3 = TB. Ill, a, 11, a;
276 VEDIC HYMNS.
MS. IV, ii, i ; 12, 5. Verse 4 = TB. Ill, 6, 9, i ; MS. IV,
*3> 5-
Verse 1.
Note 1. Possibly the poet intended to allude also to the
other meaning of aktubhi/j, which means both ' ointments'
and ' nights.' The nights render Agni conspicuous and
anoint (&ng) him as it were with beauty. I do not believe
that the existence of a Vedic word aktu, ' ointment/ should
be denied; cf. Bechtel, Nachrichten d. Gottinger Ges. d.
Wissi. 1 894, p. 398.
Verse 3.
Note 1. See Bergaigne, Religion Vedique, II, 14. Prof.
Max M tiller translates : Three lives are thine, the dawns are
thy three birthplaces, or three dawns are thy birthplaces.
Verse 4.
Note 1. See above, I, 58, 7, note i.
Verse 5.
Note 1. Literally, 'doubly.' Grassmann is right in
observing that the Vedic poets show a certain predilection
for the word dvitci when speaking of Agni's being estab-
lished and doing his work at the sacrifice. Prof. Max
Miiller thinks of Agni's two homes, earth and heaven.
Note 2. On the Hotrt more ancient than Agni, comp.
Bergaigne, Religion Vedique, 1, 109. Probably this simply
refers to the Agni or the fire used at former sacrifices.
MAJVDALA III, HYMN l8. 277
MAJVX>ALA III, HYMN 18.
ASH7AKA III, ADHYAYA 1, VARGA 18,
1. Be kind, O Agni, when we approach thee, as
a friend a friend, as parents1, a straight leader.
For full of deceit are the tribes of men : burn thou
against (all) malign powers so that they turn back.
2. Burn, O Agni, the nearer enemies, burn the
curse of the distant evil-doer. Burn, O Vasu,
seeing the unseen ones. May thy never-ageing,
never-tiring flames1 spread out.
3. Wishing for (thy blessings), O Agni, by fuel
and ghee I offer this sacrificial food for (the attain-
ment of) advancing power and of strength ; wor-
shipping thee with my spell as far as I have power
(I offer) this divine prayer for the attainment of
hundredfold blessings).
4. (Shining) forth with thy flame, O son of strength,
praised (by us), bestow mighty vigour on those who
toil for thee, bright luck and welfare, O Agni, on
the VLrvimitras ! We have cleaned thy body many
times.
5. Give us treasures, O best gainer of riches:
such indeed art thou, Agni, when thou hast been
kindled. In the blessed praiser's house thou hast
placed, together with wealth, thy mighty(?) arms1,
thy marvellous shapes.
NOTES.
The same JWshi and metre. — Verser a » TA. IV, 5, 5.
Verse 3 = AV. Ill, 15, 3.
278 VEDIC HYMNS.
Verse 1.
Note 1. It is rather strange that Agni is compared with
the two parents. Generally it is the two A^vins, or Heaven
and Earth, or the pair of Indra and Varuwa, &c., who are
compared with father and mother (see Hirzel, Gleichnisse
und Metaphern im Rigveda, 71 seq.). No doubt in our
verse the dual was chosen on account of the metre. — I do
not think that\ Bollensen (Orient und Occident, II, 473) and
Kirste (Bezzenberger's Beitrage, XVI, 297) are right in
believing that a dative of pit*-/ is found here, and in trans-
lating : * as a good (son) to his father/
Verse 2.
Note' 1. The meaning of aySsaJt is doubtful ; comp.
Brugmann in Kuhn's Zeitschrift, XXIV, 24 seq. ; M. M.,
vol. xxxii, p. 37 1 (VI, 66, 5) ; von Bradke, Festgruss an
Roth, 124.
Verse 5.
Note 1. On sr/prd, see I, 96, 3, note 3. Karasna must
mean something like 'arm/ though the exact meaning is
doubtful. In VIII, 32, 10 the compound sr/prdkarasna
occurs. Prof. Max Miiller writes: 'Thou hast brightly
assumed a body with soft arms or with stretched-out arms,
if we do not read sriprakarasnd.'
MAJWALA III, HYMN 1 9. 279
MAjV£>ALA III, HYMN 19.
ASH^AKA III, ADHYAYA 1, VARGA 19.
1. I choose Agni as Hotrz at this sacrificial meal,
the clever sage all-knowing and not foolish. May
he, the excellent sacrificer, sacrifice for us amid the
host of the gods ; may he obtain liberal boons
(for us) for the sake of wealth and strength.
2. To thee, O Agni, I stretch forth the (ladle)
rich in sacrificial food, splendid, full of gifts, full of
ghee. From left to right, choosing the host of the
gods ], he has established the sacrifice with gifts and
goods *.
3. Whoever is favoured by thee, is blessed'
with the sharpest spirit. Favour him with good
offspring, O god rich in favours 1 ! Agni, may we,
(dwelling) in the copiousness of manliest wealth, be
rich in perfect praise of thee, the Vasu.
4. On thee indeed, O Agni, sacrificing men have
put many faces of (thee) the god l. Bring hither
then the host of the gods, O youngest one, when
thou wilt sacrifice to-day to the divine host 2.
5. When the gods will anoint thee as the Hoirt
at the sacrificial meal making thee sit down for the
sacrifice, be thou here, O Agni, our furtherer, and
bestow glory on our bodies.
NOTES.
The Rishi is Githin Kau^ika, the metre Trish/ubh.—
Verse 3 = TS. I, 3, 14, 6 ; MS. IV, 14, 15-
280 VEDIC HYMNS.
Verse 2.
Note 1. Comp. below, IV, 6, 3. This parallel passage
shows that pradakshiwft belongs to ur£n&A, not to a^ret.
Agni is represented as choosing, i.e. inviting the host of
the gods by moving around the sacrificial food from left to
right. See concerning the Paryagnikaraaa, which seems
to be alluded to, Hillebrandt, Neu- und Vollmondsopfer,
42seq.
Note 2. Or, ' with the (divine) givers and with the
Vasus.'
Verso 3.
Note 1. Boehtlingk-Roth seem to be right in reading
.riksho. Comp. VIII, 53, 8. ydsmai tvdm . . . jfksho .rfkshasi
dlnishe.
Verse 4.
Note 1. They have inflamed many fires, each of which is
a face of the god Agni.
Note 2. Or, ' that thou mayest sacrifice/ &c. See Del-
briick, Syntaktische Forschungen, I, 148.
MAMDALA III, HYMN 2O. 28 1
M AND ALA III, HYMN 20.
ASH7AKA III, ADHYAYA 1, VARGA 20.
1. The carrier (of the gods) l calls by his hymns
Agni, Ushas (dawn), the two A^vins, Dadhikrd2 at
daybreak. May the gods rich in light, unanimously
longing for our sacrifice, hear us.
2. Agni, threefold is thy strength ; three are thy
abodes; three are thy many tongues, O thou who
art born in jRita.1 And three, O Agni, are thy
bodies beloved by the gods. With these protect
our prayers unremittingly.
3 \ Agni ! Many are the names, O G^tavedas,
of thee the immortal one, O self-dependent god !
And whatever the secret powers of the powerful 2
are, thou all-enlivener, in thee they have placed
together (those) many (powers), O (god) after whose
relations men ask 3.
4. Agni is the divine leader of the divine tribes
like Bhaga, the guardian of the seasons1, the
righteous. May He, the killer of Wztra2, the
ancient one, the possessor of all wealth, bring the
singer across all troubles.
5. I invite hither1 Dadhikri2, Agni, and the
goddess Ushas, Brzhaspati, and the god Savit/7,
the Ajvins, Mitra and Varuwa and Bhaga, the
Vasus, Rudras, and Adityas.
NOTES.
The same Tfrshi and metre. — Verse a = TS. II, 4, 11,
a; III, a, ii, i ; MS. II, 4, 4. Verse 3 = TS. Ill, I,
11,6.
282 VEDIC HYMNS.
Verse 1.
Note 1. The 'carrier* of the gods is the Hotr*. See
above, I, 127, 8, note i, and compare the article of
Dr. Neisser quoted there. See also M. M., vol. xxxii,
pp. 40-43 (I, 6, 5).
Note 2. On Dadhikrd or Dadhikr^van, the deified horse
of Trasadasyu, see Pischel, Vedische Studien, I, 124 ; Lud-
wig, vol. iv, p. 79; H. O., Religion des Veda, 71. Prof.
Max Miiller writes, ' It seems to me some form of Agni
generally in company with matutinal gods.1
Verse 3.
Note^l. The reader who compares this passage with 19,
4, will observe a general resemblance pointing to the
conclusion. that both verses belong to the same author.
"Note 2. UL^y&h m£yfn&m : comp. concerning the idea of
m&y£, H. O., Religion des Veda, 163, 294.
Note 3. With pr/sh/abandhu, comp. bandhupr/^, ban-
dhveshd.
Verse 4.
Note 1. Perhaps ritu-p&i should be changed into r/ta-
p&A : ' the god who protects the Rite, the righteous.1
Note 2. Or 'the killer of foes.5
Verse 6.
Note 1. Possibly we have to read, on account of the
metre, ihi hve.
Note 2. See.above, verse i, note i.
MAJV0ALA III, HYMN 21. 283
MAA/X>ALA III, HYMN 21.
ASH7AKA III, ADHYAYA 1, VARGA 21.
1. Take this our sacrifice to the immortals;
accept graciously these offerings, O G&tavedas.
O Agni, partake of the drops of fat and ghee,
O Hotnf, having sat down as the first.
2. To thee, O purifier, the drops of fat mixed
with ghee drip down. O (god) who followest thy
own ordinances, give us the best boon for this feast
to which the gods come eagerly.
3. To thee, the priest, O Agni, (belong) the drops
dripping with ghee, O good one ! Thou art kindled
as the best 7?zshi. Be a furtherer of our sacrifice !
4. For thee, O liberal one1, full of power, the
drops of fat and ghee drip down, O Agni ! Praised
by the sages thou hast come hither with mighty
light. Accept graciously the offerings, O wise one !
5. For thee the richest fat1 has been taken out
from the midst. We give it to thee. On thy skin,
O Vasu, the drops drip down. Accept them eagerly
for each of the gods.
NOTES.
The same /?*shi. Verses i and 4 are Trish/ubh, verses
a and 3 Anush/ubh, verse 5 VirlrfrdpA Satobrihati.
The hymn belongs to the ritual of the animal sacrifice.
It has to be recited, according to the prescription of the
later Vedic texts, while the vap4 (omentum) of the
sacrificial animal is roasted and the drops of fat drip down
from it. See Schwab, Das Altindische Thieropfer, p. j 14
284 VEDIC HYMNS.
seq., and the Sfttra texts quoted by him (for instance,
A^valayana »Srautasutra 111,4, *)• Bergaigne (Recherches
surl'Histoire de la Liturgie VeMique, 18) seems to be right
in observing: ' Bien qu'il (1'hymne III, 21) soit re'cite' tout
d'une piece dans le pajubandha, pendant la cuisson de la
vapa, pour les gouttes de graisse qui tombent dans le feu,
sa complexity me*trique . . . le trahit et nous y fait voir une
simple collection de vers liturgiques.' It may be observed,
however, that the two last verses seem to form a distich of
an irregular Pragatha type; comp. H. O., Die Hymnen des
Rigveda, vol. i, p. 118. — Verses 1-5 = TB. Ill, 6, 7, i. 2;
MS. IV, 13, 5.
Verse 4.
Note 1. On the word adhrigu, cf. Bloomfield, American
Or. Soc. Proceedings, March, 1 894, p. cxxiii.
Verse 6.
Note 1. Vap&khyaw havi//, Sayawa. This explanation is
evidently correct. After the sacrificial animal has been
killed, the omentum, which is very rich in fat, is first drawn
out of its body and offered. See H. O., Die Religion des
Veda, 360 seq.
MAJVDALA III, HYMN 22. 285
MAJV72ALA III, HYMN 22.
ASH7AKA III, ADHYAYA 1, VARGA 22.
i. This is that Agni with whom the desiring
Indra took the pressed Soma into his body.
Having obtained thousandfold strength like a
horse, a racer l, thou art praised, O G&tavedas !
2 *. Thy splendour, O Agni, which dwells in
heaven and on earth, in the plants, O worshipful
one, and in the waters, wherewith thou hast spread
through the wide air — that light of thine is fierce,
waving 2, man-beholding.
3. Agni, thou goest to the floods of heaven.
Thou hast spoken to the gods who are liberal (?) \
(Thou goest) to the waters which (dwell) on high
in the ether of the sun, and to those which approach
below.
4. May the fires of the soil united with those on
the hill-sides1, without guile graciously accept our
sacrifice and plentiful food free from all plague.
5 = 111, i, 23.
NOTES.
The same Rishi. The metre is Trish/ubh, except in
verse 4 which is Anush/ubh. — A conjecture on the ritual
use for which the hymn has been composed, see in the note
on verse 4. — Verses 1-5 -= VS. XII, 47-51 ; TS. IV, 2, 4,
2. 3; MS. II, 7, ii — A sort of commentary on this
hymn is found in the .Satapatha Brahmawa VII, i, i,
22 seq.
Verso 1.
Note 1. In the traditional text the words, c a horse,
a racer,' are arcusativts. But it is the dtya who attains
286 VEDIC HYMNS.
(san) the v£ga and who is called va^/n (comp. M. M.,
vol. xxxii, pp. 1 1 6, 442, and on sdpti, ibid. p. 102): see
I, 130, 6; III, 2, 7 ; 38, i (V, 30, 14; IX, 93, i ; 96, 15,
&c.) ; VII, 24, 5 J IX, 43. 5 ; «*, * 5 85, 5 ; «6, 3 ; 96, 20 ;
X, 96, 10 (I, 52, i, and III, 2, 3 do not contradict this).
Pischel (Vedische Studien, I, 105) believes that dtyam na
stands for dtya>6 na, which seems impossible to me. But
I think that we should -correct the text and read atya//
nd sdpti^. The preceding accusatives have caused the
blunder.
Verse 2.
Note 1. Comp. Grassmann, Kuhn's Zeitschrift, XVI, 165.
Note 2. Comp. kfetii/* arwavaV* sffryasya, VII, 63, 2.
Verse 3.
Note 1. In the translation of dhfsh«ya I have followed
Pischel, Vedische Studien, II, 87, though this translation is
quite uncertain. Should the meaning be : * the gods who
dwell on the dhishwya altars ' ?
Verse 4.
Note 1. Agni purishya, i. e. the fire dwelling in thef soil
(comp. Roth in Kuhn's Zeitschrift, XXVI, 64), is mentioned
very frequently in the Mantras belonging to the Agni-
£ayana, i. e. to the construction of the brick altar. Agni is
considered as residing in the soil used at that rite. Now in
the Ya^us texts the whole of our hymn occurs among the
texts to be recited at the Agni^ayana (Taitt. Sawh. IV, 2,
4, 2, &c. ; comp. also A-rvalAyana Srautasfttra IV, 8, 20).
Perhaps we may conjecture, therefore, that the Agni£ayana
rite in its simplest form was known already in the Rig-veda
period, and that our hymn was destined for it. — The
pr£va;;a fires (fires dwelling on the hill-sides) may be the
fires dwelling in the rivers which run down the pravaaas or
descents.
MAtfDALA III, HYMN 2$. 287
M AND ALA III, HYMN 23.
ASHTAKA III, ADHYAYA 1, VARGA 23.
1. Produced by attrition, well preserved in his
abode, the young sage, the leader of worship, Agni
ever young in the forests1 that grow old — 6&tavedas,
has here assumed immortality a.
2. The two Bharatas *, Devasravas and Devavita,
in the midst of wealth have produced by attrition
Agni the skilful (god). Agni, look forth with
mighty wealth, and then be 2 for us a guide of food
day by day.
3 l. The ten fingers have brought him to the
birth, the ancient, beloved (Agni), well born in his
mothers 2. Praise, O Devasravas, the Agni of
Devav&ta who 3 should be the lord of people.
4. I have laid l thee 2 down in the best (place) of
the earth 3, in the place of I /a 3, in the auspiciousness
of days. O Agni, as the god who has belonged to
Manns 4, shine with wealth on the D^/shadvatl, on
the Apay&, on the Sarasvati.
5 = 111, i, 23.
NOTES.
The /?/shis are Devaurravas Bh&rata and Devav4ta Bh&-
rata (see verse 2) ; the metre is TrishAibh (verse 5
Satobrzhati). — No verse occurs in the other SawhitAs.
Verse 1.
Kote 1. The c forests' are the fuel. 'Does the poet
mean : Never consumed in the consumed wood or forests,
288 VEDIC HYMNS,
i. e. the fire burns and is kept alive while the wood is burnt
up?' M. M.
Note 2. Or, c he has received the drink of immortality ' —
which may refer to the ghee offered in the fire.
Verse 2.
Note 1. Oh the tribe of the Bharatas having their seats, as
verse 4 seems to show, on the borders of the Sarasvatl and
of the Dr/shadvatl, see H. O., Buddha (first edition), .413
seq.
Note 2. This is an imperative in -t£t, signifying, as
Delbriick ha^^hown (Syntaktische Forschungen, III, 2 seq. ;
Altindische Syntax, 363), an injunction to be carried out
after something else has been done or has happened. Agni
is first to look about (v{ pa^ya), and shall then become
(bhavatat) a guide of food, i. e. he shall lead plenty of food
to the worshipper's house. — Prof. Max Miiller translates
ish£m net£, ' a guide to food.'
Verse 3.
Note 1. Should this Satobrshatl, standing alone among
Trish/ubh verses, be considered as forming a distich to-
gether with verse a ? Comp. H. O., Die Hymnen des Rig-
veda, vol. i, p. 102, note 7.
Note 2. The woods.
Note 3. Agni, not Devavdta, is referred to.
Verse 4.
Note 1. Or, 'he has laid.1 The form may be first or
third person, present or perfect.
Note 2. Agni is addressed.
Note 3. The best place of the earth, the place of I/d
(i. e. of the nourishment coming from the cow, of the ghee
offered into Agni) is the sacrificial ground or more
especially the spot on which the sacrificial fire is estab-
lished.
Note 4. Or ' to men.* The Padap£///a has manushe, but
mcinusha/j seeins more roL^M.
MAA7)ALA III, HYMN 24. 289
MAA^ALA III, HYMN 24.
ASH7AKA III, ADHYAYA 1, VARGA 24.
\. Agni, be victorious in battles ; thrust away the
plotters. Difficult to overcome, overcoming malign
powers, bestow splendour on (the worshipper) who
fits out the sacrifice as a vehicle 1.
2. Agni, thou art kindled with nourishment1, the
immortal offerer of a feast (to the gods). Accept
graciously our worship.
3. Agni, wakeful one, son of strength, into whom
offerings are poured, sit down with thy splendour
on this sacrificial grass of mine.
4. Agni, together with all Agnis, with the gods
exalt our prayers and those who are respectful at
the sacrifices.
5. Agni, give wealth to the worshipper, abun-
dance in valiant men ; further us * that we may be
rich in sons.
NOTES.
The Rishi is Vwvamitra. the metre G&yatri, the first
verse Anush/ubh. On this combination of a begin-
ning AnushAibh with G^yatris following, comp. H. O.,
Die Hymnen des Rig-veda, vol. i, p. 148. — Verse I = VS.
IX, 37. Verse. 5 = TS. II, *, 12, 6 ; MS. IV, ia, 2 ; 14, 6.
[46] U
290 VEDIC HYMNS.
Verse 1.
Note 1. See above, III, 8, 3, and on y^£rcdv£has, I, 127,
8, note i ; Bergaigne, Religion Vidique, II, 287, note 2.
Verse 2.
Note 1. I/a: especially designating the nourishment
coming from the cow (personified as I/a), such as ghee.
Verse 5.
Note 1. Literally, ' sharpen us.'
MAADA1 A TIT, I1VMN 25. 29!
M AAV; A I A in, HYMN 25.
ASHTAKA III. Ai>))YAYA 1, VARGA 25.
1. Agni, thou atf f -• ever the wise son of Heaven
and of the E^iJv r.r- all-wealthy one. In thy
peculiar way1 s^j,'f.< f bore to the gods, O intelli-
gent one !
2. Agni, the kno\*! .* obtains (for his worshipper)
heroic powers; he rl : *r.is (for him) strength, being
busy for the soke of ^mnortality. Bring then tlic
gods hither, O (Agt»i', lich in food.
3. Agni, the \\isc, sl-ints on Heaven and Faith,
the two iininoital goddesses who encompass all
people — he who iult s t'. rough his strength, and who
is full of light through adoration.
4. Agni and Indra, come hither to the sacrifice in
the house of the worshipper ricli in pressed (Soma),
never failing, ye two gods, at the drink of Soma.
5. Agni, thou art kindled in the house of the
waters, (our) own (god), O son of strength, G&tavedas,
who exaltest the abodes (in which thou dwellest) by
thy blessing,
NOTES.
The same Rislii. Met re, Vira£\— Verse 4= MS. IV, 12,6,
1.
Notel. On r/dhak, sec Pischel, Vedische Studien, II, 45*
U 2
292 VEDIC HYMNS.
MANDALA III, HYMN 26.
ASH7AKA III, ADHYAYA 1, VARGA 26-27.
1. With our offerings revering in our mind Agni
Vaisvclnara, the follower of truth, the finder of the
sun — we, the Kurikas *, desirous of goods, call with
our prayers the god who gives rain, the charioteer,
the cheerful.
2. We call that beautiful Agni to help iis,Vaisva-
nara, MatarLrvan the praiseworthy1 ; we the men
(call) Brzhaspati 2 for (the worship) of the divine
host, the priest who hears us, the guest who swiftly
glides along.
3. Vaisvdnara, neighing like a horse, is kindled
by the women \ by the Ku^ikas, from age to age ;
may this Agni give us abundance in valiant men
and in horses and treasures, he who wakes among
the immortals.
4. May the Va^as l come forward, the Agnis with
their powers. United2 they have harnessed the
spotted deer for their triumphal procession 3. The
Maruts, mightily growing, the all-wealthy, make the
mountains tremble, the unbeguiled ones.
5. The Maruts who possess the beauty of Agni *,
belong to all races of men. We implore their fierce,
strong help. They are tumultuous, the sons of
Rudra, clothed in rain, hot-spirited like lions 2, givers
of rain.
6. We implore with our best praises every host,
every troop (of the Maruts)1, the splendour of Agni,
III, HYMN 26. 293
the power of the Maruts. With the spotted deer as
horses -, with gifts that cannot be taken away, they
go "to the sacrifice wise in the (sacrificial) ordinances 3.
7. Agni am I, by birth G&tavedas. Ghee is my
eye ; (the drink of) immortality is in my mouth. The
threefold song1 traversing the aerial space, the im-
perishable Gharma2, the sacrificial food am I by name.
8. With three purifying strainers he (Agni) puri-
fied the song, with his heart the thought, discovering
the light. The mightiest treasure he produced by
the powers of his own nature, and then he looked
over heaven and earth.
9. Carry him who is the inexhaustible spring with
a hundred rills, who has knowledge of prayers (?),
the father of (every speech) that should be uttered,
the roaring one l, gladly excited in the lap of his
parents — carry him the truth-speaking across (all
dangers), O ye two worlds !
NOTES.
VLrvamitra is the Kishi of this Sukta with the exception
of the seventh verse of which the Atman or Brahman is the
JRtshi. The metre is C*agati verses 1-6, Trish/ubh verses
7_9._ Verse 5 = TB. II, 7, 12, 3. Verse 7 = VS. XVIII,
66; MS. IV, 12,5.
The position of this Sukta in the collection shows that it
is to be divided into three independent hymns. This is
confirmed by the metre, the first and second of these three
hymns being In Gagati, the third in Trish/ubh, and also by
the contents : the first hymn is addressed to Agni Vauva-
nara, the second to Agni accompanied by the Maruts,
the third contains mystical speculations about the nature
and the deeds of Agni.
294 YKWC ri,rviNS.
Verse 1.
Koto 1. The Kiuik.'is are identical with the Vijrvamitras,
or possibly the latter form one }»rtt?»i ii of the Ku^tkas ; see
H. O., Zeitschrift der Dcutsch-'ti Morion! mdischen Gc-
sellschaft, XLII, 209.
Vorao ri.
Note 1. On the relation of MAUi 'OVMII to A^ni, see above,
I, 96, 4, note i.
Note 2. Br/haspati, though ir his origin distinct from
Agni, is here identified with him, like JVLitarLvan.
Verso 3.
Note 1. By the ten fingers. CA.I{>, .ib:>u\ [, ,M, i.
Versa 1.
Note 1. I adopt the interpretalion .>f "»«.•! jaionc (Religion
Vedique, IT, 4Q5> notc i) and Pischcl (Vcilische Studien, I,
46). Va^a// seems to be the proper pruae synonym with
^/bhavaA; the Maruts may be c.-Uied \"\»-&7i as they are
called several times ^ibhuksha/^1//. Hut it is possible that
we should have to translate simply, • May the powers of
strength,' &c. ; comp. below, 27, i.
Note 2. Possibly we have to supply, ' united with their
spotted deer, with their beauty,' &c. ; see II, 36, 2. ya^tfaf//
sammula// pr/shatibhi// r/shribhiA; VrII, 56, 6. jriya sam-
mi^la//. Or the meaning may be, * the Maruts united with
Agni or with the Agnis;' comp. I, 166, n. sammula//
fndre.
Note 3. On jubhe, see M. M., I, 87, 3, note 2 (vol. xxxii,
p. 162).
Verse 5.
Note 1. Or, they receive their beauty through Agni.
Note 2. Of heshakratu the probable explanation has
been given by Pischel, Vedische Studien, I, 48. See also
von Bradke, Kuhn's Zeitschrift, XXVIII, 297.
MAtfDALA III, HYMN 26. 2Q5
Verse 6.
Note 1. Comp. V, 53, u, vol. xxxii, p. 320.
Note 2. Comp. II, 34, 4, vol. xxxii, p. 302, note 5.
Note 3. The text has vidatheshu.
Verse 7.
Note 1. Comp. VIII, 51, 4. arkam saptlrirshaflam . . .
tridhatum uttame pade. Is the song called tridhStu because
it is sung by the three Udgatr/s (singers) ? Or because it
generally comprises three verses (see H. O., Zeitschrift der
Deutschen Morgenlandischen Gesellschaft, XXXVIIL
453)?
Note 2. The Gharma is the offering of hot milk brought
to the A^vins. On the probable meaning of this offering,
see H. O., Religion des Veda, 447 seq.
Verse 9.
Note 1. The translation of me/i (comp. IV, 7, n;
Atharva-veda XI, 7, 5 ; Taitt. Sa;/*h. V, 7, 8, i) is quite
conjectural.
296 VEDIC HYMNS.
MAM9ALA III, HYMN 27.
ASHTAKA III, ADHYAYA 1, VARGA 28-30.
1. Forward (goes) your * strength tending heaven-
ward, rich in offerings, with the (ladle) full of ghee.
To the gods goes (the worshipper) desirous of their
favour.
2. I magnify1 with prayer Agni who has know-
ledge of prayers (?), the accomplisher of sacrifice,
who hears us, and in whom (manifold wealth) has
been laid down.
3. O Agni, may we be able to bridle thee the
strong god l ; may we overcome (all) hostile powers.
4. Agni, inflamed at the sacrifice, the purifier who
should be magnified, whose hair is flame — him we
approach (with prayers).
5. With his broad stream of light the immortal
Agni, clothed in ghee, well served with oblations, is
the carrier of offerings at the sacrifice.
6. Holding the (sacrificial) ladles, performing the
sacrifice they have with right thought pressingly
brought Agni hither I for help.
7. The Hotrz, the immortal god goes in front
with his secret power1, instigating the sacrifices 2.
8. The strong (horse, i.e. Agni) is set at the races.
He is led forth at the sacrifices, the priest, the
accomplisher of sacrifice.
9. He has been produced J by prayer, the excel-
lent one. I have established2 him, the germ of
beings, for ever the father of Daksha 3.
MAtfDALA III, HYMN 27. 297
10. I have laid thee down1, the excellent one,
with the nourishment2 of Daksha, O thou who art
produced by power, O Agni, thee the resplendent
one, O U^3.
11. The priests, eager to set to work the ^/ta1,
kindle with quick strength Agni the governor2, him
who crosses the waters 3.
12. I magnify1 the child of vigour at this sacri-
fice, who shines under the heaven, the thoughtful
Agni.
13. He who should be magnified and adored, who
is visible through the darkness, Agni, the manly, is
kindled \
14. Agni, the manly, is kindled, he who draws
hither the gods like a horse. The (worshippers) rich
in offerings magnify him.
1 5. We the manly ones will kindle thee the manly
(god), O manly Agni who shinest mightily.
NOTES.
The same jRzshi. The metre is Gayatri. — The position
of the hymn in the collection shows that it is to be divided
into Trifcas, and this is confirmed by the ritual use of
several of these Trikzs (see Bergaigne, Recherches sur
ITIistoire de la Liturgie Vedique, 19, note i). Some of the
T*7>fras at least, however, do not seem to form independent
hymns ; verse 10 very probably stands in connection with
verse 9, and the same seems to be the case with verses i 2
and 13. Ludwig (IV, 30,5) and Bergaigne (loc. cit.) consider
the whole Sfikta as a collection of SSmidhenis or verses to
be recited for each piece of wood thrown into the fire.
Comp. Hillebrandt, Neu- und Vollmondsopfer, 77. — Verse i
298 VEDIC HYMNS.
= TS. IT, 5, 7, 2; TB. Ill, 5, 2, i ; MS. I, 6, i ; IV, 14, 3-
Verses 2, 3 = TB. II, 4, 2, 4. 5 ; MS. IV, n, 2. Verse 4
= TS. II, 5, 8, 6 ; TB. Ill, 5, 2, 3. Verses 5-6 = TB. Ill,
6, i, 3 ; MS. IV, jo, i (verse 5 = MS. IV, n, 2). Verses
7-9 = SV. II, 827-829. Verses 13-15 = SV. II, 888-890 ;
TB. 111,5,2,2; AV. XX, 102, 1-3.
Verse 1.
Note 1. Of the priests and sacrificers ?
Verse 2.
Note 1. The text has ?/e.
Verse 3.
Note 1. Comp. above, II, 5, i.
Verse 6.
Note 1. Comp. IV, 17, 18. vayam hf a te £akr/ma
sabadha//.
Verse 7.
Note 1. Mayaya: comp. H. O., Religion des Veda, 163,
294.
Note 2. Vidathani : comp. I, 31, 6, note 2.
Verse 9.
Note 1. This seems to mean, * he has been set to work.'
Note 2. A dadhe must be first person (comp. nf dadhe,
verse 10) for the bhutanam garbha/* is Agni.
Note 3. Or, the father of intelligence. Daksha is the
personified intelligence. Comp. vol. xxxii, p. 24^ seq. ;
Bergaigne, Religion Vediquc, III, 93 seq.
Verse 1O.
Note 1. See above, III, 23, 4.
Note 2. The text has i/S, the same word as in 14, 2.-- -
Prof. Max Miiller observes, * Could it be, ni tvi dadhe i/£,
I have placed thee on the altar with nutriment, son of the
strength of Daksha ? '
Note 3. Or, * the willing one/
MA/VDALA III, HYMN 27. 299
Verse 11.
Note 1. ' Setting to work the Right (Rita) ' means here
* performing the sacrifice.' The sacrifice is considered as
a sphere especially pervaded by the power of Rita. Comp.
H. O., Religion des Veda, 197.
Not* 2. Yantiiram (comp. VIII, 19, a. agnim 1/ishva
yanturam ; Lanman, 486) must be the same as yantaram
(comp. pdpTvp? [M. M.] See de Saussure, Memoirc sur le
Systfeme Primitif des Voyelles, p. 207 ; but comp. also
Kretschmer, Kuhn's Zeitschrift, XXXI, p. 447). To me it
seems to be an accommodation to aptiiram, facilitated
probably by the influence of the genitive yantiir. See
Lanman, Noun-Inflection in the Veda, p. 486 ; Wacker-
nagel in Kuhn's Zeitschrift, XXV, 287.
Note 3. See Pischel, Vedische Studien, I, 12?, seq. ;
II. O., Gottingjsche Gelehrte Anzeigen, 1889, p. 4 srq.
Verse 12.
Note 1. The text has i/e. In the same way :/iiny3//
verse 13, I/ate verse 14.
Verse 13.
Note 1 Observe sam idhyate here and verse I'j., sim
idhimahi verse 15. The verses. 13-15 form one T/7,£a.
3OO VEDIC HYMNS.
MAAVJALA III, HYMN 28;
ASH7AKA III, ADHYAYA 1, VARGA 31.
1. O Agni G£tavedas, accept graciously our offer-
ing, the sacrificial cake at the morning libation,
O god who givest wealth for our prayers.
2. The sacrificial cake, O Agni, has been baked
or made ready for thee : accept it graciously, O
youngest (god).
3. Agni, accept eagerly the sacrificial cake which
has been offered, which has stood overnight. Thou
art the son of strength, established at the sacrifice.
4. At the midday libation, G^tavedas, "accept here
graciously the sacrificial cake, O sage. Agni, the
wise ones do not diminish at the sacrificial distri-
butions1 the portion which belongs to thee, the
vigorous one 2.
5. Agni, at the third libation take joyfully the
sacrificial cake, O son of strength, which has been
offered. And in thy admirable way place our wakeful
sacrifice, blessed with treasures, before the immortal
gods.
6. Agni, grown strong, O 6&tavedas, accept
graciously our offering, the sacrificial cake which has
stood overnight.
NOTES.
The same Rishi. The metre is GAyatri in verses i, 2, 6,
Ush#ih in verse 3, TrishAibh in verse 4, and £agati in
verse 5. — No verse occurs in the other SawhitSs.
MAtfDALA III, HYMN 28. 3OI
This Sftkta and the following are, as their position at the
end of the Anuvaka and the number of their verses show,
later additions to the original collection. The 28th hymn
contains verses destined for the offerings of sacrificial
cakes to Agnt at each of the three Savanas. Quite in the
same way hymn 52, which also belongs to the later
additions, refers to sacrificial cakes offered to Indra. The
oblation of such cakes to Indra at each Savana is found
also in the later Vedic ritual (comp. Katyayana IX, 9,
2 seq. ; Weber, Indische Studien, X, 369, 376), and several
verses of III, 52 are indicated there as Puronuvakya verses
for those very offerings ; see A.svalayana Srautasutra V, 4,
2. 3. After each cake-offering to Indra follows the
Svish/akrzt-oblation to Agni : and for these oblations
A^valayana (loc. cit. Sutra 6) prescribes verses i, 4, and 5
of our hymn, according to the order of the three Savanas.
From the text of the hymn it seems to be evident that
verses 1-3 have been composed for the first, verse 4 for the
second, and verses 5-6 for the third Savana, With this
distribution the change of the metres evidently stands in
connection. In accordance with the theories of the later
Vedic theologians, we have here the Gayatri as the charac-
teristic metre of the first, the Trish/ubh of the second, the
(JagatJ of the third Savana.
Comp. also A^valayana VI, 5, 25, and the very ingenious
but at the same time somewhat hazardous observations of
Bergaigne, Recharches sur 1'Histoire de la Liturgie V^dique,
1 6 seq.
Verse 4.
Note 1. The text has vidatheshu.
Note 2. Comp. I, 36, i, note 2.
302 VEDIC HYMNS.
MA^WJALA III, HYMN 29.
ASHTAKA III, ADHYAYA 1, VARGA 32 34.
i !. This is the support on which the rubbing (for
producing the fire) is performed 2 ; the creative organ3
has been prepared. Bring hither the house-wife * ;
let us produce Agni by rubbing in the old way.
2. In the two fire-sticks dwells Gatavedas, as the
germ (lies) safe in pregnant women — Agni who
should be magnified1 day by day by wakeful men
\viio bring offerings.
3. Place it1 skilfully into her who lies extended2.
Having conceived she has quickly given birth to the
manly one. He whose summit is red — bright is his
splendour — the son of I/d has been born in the (due)
way a.
4. In the place of I /a, on the navel of the earth
we will lay thee down, Gatavedas, that thou, O Agni,
mayst carry the offerings (to the gods).
5. Rub, ye men, the truthful sage, the wise,
the immortal, the fair-faced. Bring forth, ye men,
Agni, the banner of sacrifice, the first in the front,
the gracious one.
6. When they produce him by rubbing with their
arms, he shines forth flaming in the wood like a red
race-horse. Like the bright one on the path of the
A^vins l the unrestrained (Agni) spares the stones,
burning the grass2.
7. Agni, when born, shines forth resplendent, the
racer, the priest, praised by the sages, the giver of
rain, whom the gods placed in the sacrifices, to be
MAtfDALA III, HYMN 2Q. 303
magnified, as the omniscient carrier of the sacrificial
offerings.
8. Sit down, O Hot/% in the space which is thine,
as the knowing one. Place the sacrifice in the abode
of good works (i.e. on the altar). Eagerly longing
for the gods thou shalt worship the gods by
offerings. Agni, bestow mighty vigour on the
sacrificer.
9. Produce a mighty1 smoke, ye friends. With-
out fail go forward towards strength. This Agni is
the conqueror in battles, rich in valiant rnen, he by
whom the gods have overpowered the Dasyus.
10. This is thy birth-place in due time whence
born thou shonest forth ; knowing it, O Agni, sit
down on it, and make our prayers prosper.
1 1. He is called Tantinapat as the Asura's germ.
Narisawsa he becomes when he is born, MdtariLrvan
when he has been shaped in the mother *. And he
has become the rush of the wind in his swift course2.
12. Rubbed forth by skilful rubbing, established
by skilful establishing, as a sage, O Agni, perform
excellent sacrifices. Sacrifice to the gods for him
who is devoted to the gods1.
13. The mortals have generated the immortal
one, the . . .\ advancing one with strong jaws. The
ten unwedded sisters 2 united take care of the man
(Agni) when he has been born.
14. He the god of the seven Hotris shone forth
from of old, when he flamed up in his mother's lap,
at her udder. Day by day the joyous one never
closes his eyes, when he has been born from the
.Asura's (i.e. of the Heaven's ?) belly1.
15. The onsets of (Agni) when he attacks his
enemies, are like those of the Maruts, (He is) the
304 VEDIC HYMNS.
first-born (son) of the sacred spell. They know every
(fire)1. The Kimkas have raised their brilliant
spell; they have kindled Agni, every one in his
house.
1 6. After we had chosen thee here to-day, O wise
Hotrt, while this sacrifice was going on, thou hast
firmly sacrificed and firmly laboured. Come to this
Soma, expert and knowing !
NOTES.
The same -fashi. The prevalent metre is Trish/ubh. —
Verses i, 4, 10, la are Anushlubh; verses 6, u, 14, 15,
Cagati.
The Sftkta, which belongs to the later additions (see the
note on hymn 28), consists of a number of verses and small
groups of verses referring to the production of fire by the
attrition of the two fire-sticks. The order in which the
verses stand does not always agree with the natural order
of the ritual acts.— Verse a = SV. I, 79. Verse 3 =
VS. XXXIV, 14- Verse 4 = VS. XXXIV, 15 ; TS. Ill, 5,
n, i ; MS. I, 6, a. 7 ; IV, 10, 4 ; ", i- Verse 8 = VS. XI,
35'; TS, III, 5, ii, * ; IV, i, 3, 3 ; MS. II, 7, 3 ; IV, 10, 4-
Verse 10 = VS. Ill, 14 ; XII, 5a ; XV, 56 ; TS. I, 5> 5, a ;
IV, 2, 4, 35 7i 13. 5J TB. I, 2,1,16; II,5,»,8; MS. I,
5, i ; 6, i ; AV. Ill, ao, i. Verse 13 = TB. I, a, i, 19.
Verse 16 = VS. VIII, ao ; TS. 1, 4, 44, a ; MS. I, 3, 38 ;
AV. VII, 97. 1-
Verse 1.
Note 1. The verses 1-3 a, b have been translated by Muir,
Original Sanskrit Texts, V, p. 209.
Note 2. On the adhimanthanajakala, the piece of wood
on which the lower fire-stick is laid, see Satapatha Brlh-
MAJVDALA III, HYMN 2Q. 305
ma;/a III, 4, i, 20. so«dhimanthana;# jakalam adatte agner
^•anitram asity atra hy agnir ^ayate. Schwab, Das Altin-
dische Thieropfer, p. 78 seq.
Note 3. Pra^anana seems to be used in the concrete
sense as the male organ. As such, the poet may have
considered the so-called pramantha in the generation of
Agni, which is described as having the shape of the male
organ (Schwab, loc. cit., 78 ; see also Roth, Zeitschrift der
Deutschen Morgenl. Gesellschaft, XLIII, 591). It does not
seem very probable that the darbhapiw^tala of which Saya;/a
thinks should be meant.
Note 4. Sayawa explains this as meaning the Aram (fire-
stick), i.e. the lower Aram, the receptacle of the upper fire-
stick. In the Taittiriya Brahma^a I, 2, i, 13 the two
Arams arc addressed as mahi vupatni.
Verse 2.
Note 1. The text has i
Verse 3.
Note 1. The upper fire-stick or, more accurately, the
pramantVn.
Note 2. Comp. above, II, 10, 3. The lower Aram is
alluded to, which is considered as a wife and more particu-
larly as the nymph Urvajl (Katyayana V, i, 30, &c.).
Note 3. Prof. Pischel (Vedische Studien, I, 301) takes
the genitive f/aya// as dependent on vayiine : * wurde der
Sohn geboren am Orte (Wege) der Opferspende.' To me
it seems unnatural not to connect i/ayaA with putra^, which
words arc connected also by the Sandhi (the Sa/whita text
has i/ayas putro, not iVaya/z putr6).
Verse 6.
Note 1. For y£man, cf. I, 37, 3; III, 2, 14; VI, 15, 5.
Should not the bright one on the path of the Ajvins be the
sun ? Saya//a thinks of the chariot of the AJVI is, which
also may be right
[46] X
3O6 VEDIC HYMNS.
Note 2. Are the stones and the grass identical with the
stones and grass-blades occurring in the later ritual of the
agny£dheya and agnimanthana (.Satapatha Br. II, I, i, 8 ;
III, 4, i, 21 ; Kdtydyana IV, 8, 16, &c.)?
Verse 9.
Note 1. Literally, a manly, strong, or bull-like smoke.
Verse 11.
Note 1. This is a play upon words (Mdtarfovci and ami-
mita m£tari, * he has been shaped in the mother').
Note 2. Von Bradke (Dy&us Asura, p. 51) : des Windes
Heerde (?) wird er, wenn er dahingleitet.
Verse 12.
Note 1. This Pada is identical with I, 15, 12. It is
a galita.
Verse 13.
Note 1. The meaning of asreman (comp. X, 8, 2. asrem£
vatsa^ [i.e. Agni] simiv£n ar£vit) is unknown.
Note 2. The ten fingers.
Verse 14.
Note 1. Comp. von Bradke, loc. cit., 50.
Verse 16.
Note 1. Or prathama^Sm brahmanaA visve ft viduA : 'all
(people) know him the first-born (son) of the sacred spell '?
Comp. I, 34, 2. s6masya ven£m anu vtave ft vidu/z. — Prof.
Max Muller writes : ' Prathama^a^ is the wind, X, 168, 3.
It might here refer to the Maruts, who are often said to
sing prayers ; they know all about Brahman (prayer)/
M AMD ALA IV, HYMN I. 307
MAJVZ>ALA IV, HYMN 1.
ASHTAKA III, ADHYAYA 4, VARGA 12-15.
1. Thee, O Agni, the gods concordantly have
ever set to work as their divine steward ; with this
intention l they have set thee to work. They have
generated a thee, O worshipful one 2, the immortal
among the mortals, the wise, god-loving god ; they
have generated every wise, god-loving (Agni) 3.
2. Do thou, [O Agni *,] turn to brother Varuwa*
towards the gods 2 with thy kindness 3, to (Variwa)
who accepts the sacrifice, to the eldest (god) who
accepts the sacrifice, the righteous Aditya who
supports the (human) tribes, the king who supports
the (human) tribes.
3. O friend, turn to thy friend (Varuwa), as
a wheel of a chariot1 rapidly (follows) the swift
(horse), for our sake, O wonderful one, rapidly.
O Agni, find mercy (for us) with Varuwa, with the
all-brilliant Maruts. Bless (us), O flaming one,
that we may propagate ourselves, that we may
press onward ; bless us, O wonderful one !
4. Mayst thou, O Agni, who knowest Varurca,
deprecate for us the god's anger. Being the best
sacrificer, the best carrier (of the gods), flaming,
remove from us all hatred.
5. As such, O Agni, be for us the lowest * (god)
with thy help, our nearest (friend) while this dawn
shines forth. Being liberal (towards us), cause, by
sacrificing, Varu«a to go away from us* Love
mercy ; readily hear our call.
X 2
308 VEDIC HYMNS.
6. His, the fortunate god's, appearance is excellent,
and most brilliant among mortals. Like the bright,
heated butter of the cow (the appearance) of the
god is lovely, like the bountifulness of a milch-cow.
7. Three1 are those highest, true, and lovely
births of this god Agni. Being enveloped in the
infinite2 he has come hither, the bright, brilliant,
shining Aryan.
8. He, the messenger, longs for all seats, the
Hotrt with the golden chariot, with the lovely
tongue, with the red horses, of marvellous appear-
ance, brilliant, always lovely like an assembly
abundant in food.
9. He, the kinsman of sacrifice, has enlightened
men l. They lead him forward by a great rope 2.
He dwells in his (the mortal's) dwelling, accomplish-
ing (his task). The god has obtained the com-
panionship of the mortal.
10. May this Agni, the knowing one, lead us to
the god-given treasure which belongs to him l.
That (treasure) which all the immortals have
created by their thought, which Dyaus, the father,
the begetter (has created) : that real (treasure) they
have besprinkled 2.
11. He has been born in the dwellings as the
first, at the bottom of the great (air) *, in the womb
of this air 2, footless, headless, hiding both his ends,
drawing towards himself (his limbs ?), in the nest
of the bull 3.
12. The host1 came forth wonderfully at first, in
the womb of 7?z'ta, in the nest of the bull 2, lovely
and young, of marvellous appearance, and brilliant 3.
Seven friends 4 were born for the bull.
13. Here our human fathers have sat down1,
MA/MALA IV, HYMN I. 309
aspiring after .AYta 2. Invoking the dawns A, they
have driven out the milch-cows which dwelt in the
rock-stable, in the prison.
14. Having rent the rock they cleaned themselves.
Others around told forth that (deed) of theirs.*
Taking ... as an instrument (?) \ they sang triumph-
antly2. They found the light; they chanted their
prayers.
15. Longing for the cows in their mind, those
men, the Ujjfs1, have opened with godly words
the fast-holding, closed rock, which enclosed and
encompassed the cows, the firm stable full of cows.
16. They have devised the first name of the
milch-cow; they have found the three times seven
highest (names or essences) of the mother1. The
hosts2, understanding this, acclaimed. The red
one 3 became visible through the brilliant (milk ?) 4
of the cow.
17. The confused1 darkness disappeared; the
sky appeared in splendour; the shine of the
goddess Dawn rose up. The Sun ascended to
the wide plains, beholding right and wrong deeds
among the mortals.
1 8. Then, afterwards, being awoke they looked
around; then they took that treasure given by
Heaven, all the gods in all the houses. O Mitra,
may true (fulfilment) belong to (our) prayer,
O Varuwa!
19. I will address flaming Agni, the Hotri, the
supporter of everything1, the best sacrifices He
has perforated, as it were, the pure udder of the
cows, (and has made flow the milk) purified like the
poured sap of the Soma shoots.
20. He, the Aditi (i. e. the freedom) of all the
310 VEDIC HYMNS.
worshipful gods, the guest l of all men, Agni, choos-
ing (for us) the protection of all gods — may he,
Gatavedas, be merciful.
NOTES.
The /Wshi is Vdmadeva, the metre Trishfubh, except in
verses 1-3, the metres of which are Ashri, Ati^agati, and
Dhr/ti respectively.— Verses 4-5= VS. XXI, 3-4; TS. II,
5,12,3; IV, 2, n, 3; TB. III,7,ii,3; 12,6; TA.II,4,4;
IV,20,3;MS. IV, 10,4; 14,17- Verse 20 = VS. XXXIII,
16; TB. II, 7, 12, 5. — The hymn has been translated and
commented upon by Bergaigne, Quarante Hymnes du
Rig-veda, p. 1 1 seq.
This Sfikta seems to be composed of two independent
hymns. Grassmann believed that the first three verses are
the fragment of one hymn, and that verses 4—20 form
a" second hymn. His reason was that verses 1-3 are
composed in metres similar to Atyashri, while the rest are
composed in Trish/ubh. I think that he was on the right
way, but his opinion should be slightly modified. In
verses 1-5 Agni is invoked to appease the anger of Varu^a ;
while, on the other hand, no allusion to Varu«a occurs in
verses 6-20. I believe, therefore, that the first hymn
shoulji be considered as consisting of verses 1-5 ; it is
composed in the metres of the Atyash/i class (1-3) with
two concluding Trish/ubh verses (4, 5). The second hymn
comprises the verses 6-20. The arrangers of the SawhitA,
however, considered these two hymns as one, as is shown
by the position which they have assigned to it, before the
second .Stikta, which has the same number of verses (20)
as this first Sflkta. Comp. my Prolegomena, p. 141.
Verse i.
Note 1. I.e. with the intention that he should act as the
steward of the gods. As to fti krdtv4, comp. I, 138, 3. fti
MARSALA IV, HYMN I. 311
krdtv4 bubhqgrir& Delbriick, Altindische Syntax, p. 530,
paraphrases fti krdtvd : mit Entschluss ' so sei es.'
Note 2. SAya«a, whom Ludwig follows, seems to be right
in explaining ya^ta as a vocative (' ya^niya '), and ^anata
as 3rd plural (' a^anayan '). Bergaigne takes both forms
as 2nd plural imperative: 'honorez rimmortel chez les
mortels ; engendrez le Dieu qui honore les Dieux/
Note 3. I cannot believe that Bergaigne is right in trans-
lating v/jvam £devam, 'celui qui honore tous les Dieux/
His theory is that 'vfjvam depend . . . de £, qui logique-
ment gouverne le terme devd a 1'accusatif/
Verse 2.
Note 1. The metre shows, as Benfey (Vedica und Ver-
wandtes, p. 19, note i) has pointed out, that this vocative
agne is a spurious addition.
Note 2. Should we not read devam ? * Turn to brother
Varu/sa with thy kindness, towards the god who accepts
the sacrifice/
Note 3. Or ' for the sake of his kindness/ * for winning
his favour (for the mortals) ' ? Sumatf may be dative ; see
Lanman, p. 382 ; Brugmann, Grundriss der vergleichenden
Grammatik, II, p. 602. Comp. I, 186, 10. &kkh& sumnSya
vavrftiya devSn, * may I turn to the gods for the sake of
their favour/
Verse 3.
Note 1. I believe that rathyeva (Padapd/Aa rdthy4-iva)
stands for rathyam-iva. Comp. Lanman, p. 331 ; Roth,
Zeitschrift der Deutschen Morgenlandischen Gesellschaft,
XLVIII, p. 681 seq. Prof. Max Miiller refers rdthyd-iva
to two horses; he translates: CO friend, bring hither thy
friend, as two swift chariot-horses bring rapidly a swift
wheel/
Verse 5.
Note 1. I.e. the nearest to men.
312 VEDIC HYMNS.
Verse 7.
Note 1, Literally ' thrice.' But I think that we should
correct tr? (' three '). The same blunder seems to occur in
III, 56, 5. tn sadhastM sindhavaA trlA (read tr?) kavin£m,
1 Three are your abodes, O rivers ; three (are those) of the
sages.' Comp. also III, 56, 8 ; I, 116, 4-
Note 2. This seems to mean, in the infinite sky.
Verse 0.
Note 1. Manusha// seems to be ace. plur. ; comp. VII, 86,
7. a>6etayat a^ita//, *he has enlightened the unenlightened
ones.' Bergaigne takes mdnusha// as a genitive depending
on ya^»dbandhuA, * fils du sacrifice de Manus.'
Note 2. Bergaigne compares IX, 87, i, where it is said
that they lead Soma to the sacrificial grass like a horse by
ropes (d££//a barhiV/ ra^an^bhi^ nayanti). Saya;/a says,
stutirupayd ra^vd, 'by a rope which has the shape of
praises/
Verse 10.
Note 1. Comp. below, verse 18.
Note 2. I.e. anointed, adorned. l Poured down.' M. M.
Verse 11.
Note 1. Mahd/z budhne seems to mean, maha//
budhn£ ; comp. ra^asaA budhndm, I, 52, 6 ; budhn^
II, a, 3 ; mahdA rd^-asaA, I, 6, 10 ; ra^asaA mahAA, I, 168, 6 ;
mah? rd^asl, IX, 68, 3.
Note 2. With the second Pdda, compare IV, 17, 14.
tva£4/z budhnd rd^asaA asyd y6nau.
Note 3. The bull seems to be Agni himself. Comp.
verse 12.
Verse 12.
Note 1. The word jdrdha (or s&dhaA ? see note 3), which
in most passages is applied to the host of the Maruts (see
vol. xxxii. p. 67 seq.), seems here to refer to the company
of the Angiras or seven -foshis, alluded to in the fourth
MAtfDALA IV, HYMN I. 313
Pdda. The seven /fc'shis, 'our fathers' (verse 13), have,
with the aid of Agni, rent the mountain and delivered the
cows or dawns (verses i^'seqq. ; IV, 2, 15 seq.). Comp.
H, O., Religion des Veda, p. 145 seq.
Note 2. The bull again seems to be Agni. Comp.
verse 1 1 , note 3.
Note 3. Do these epithets (comp. verse 8, Pdda 3) refer
to the jrardha (host) ? Or are they applied to Agni, so that
we would have to translate : ' Lovely was the young one
(Agni), of marvellous appearance, and brilliant'? In this
way Bergaigne interprets the passage. If this translation
is light, ^ardha// may be considered as neuter, and the first
Pada could be translated : The first host came forth
wonderfully.
Note 4. Evidently the seven 7v?/shis (see note i). 13er-
gaigne . Les sept prieres ? ou les sept rivieres ?
Verse 13.
Note 1. The seven JRishis sat down for chanting and
sacrificing, by which they have opened the mountain-prison
of the cows.
Note 2. The mention of ftita in this connection is both
Vedic and Avestic. Comp. Darmesteter, Ormazd et
Ahriman, p. 146 ; H. O., Religion des Veda, p. 144, note 2.
Note 3. The cows in thi* myth seem to be a mythical
representation of the cfcwns. Comp. M. M., Science of
Language, II, p. 584; H. O., Religion des Veda, pp. 147,
J49 srq.
Verse 14.
Note 1. Parvayantra (comp. jhSkayantra, IX, 73, 6) is
quite doubtful. Docs there exist a stem p&rva, meaning
possibly, * the herd of cattle ' ? And can we translate,
' they who had thfeir (battering- ?) machines directed on the
cow-herds ' ? Or, * holding the herds with their instruments
(i.e. with the ropes used for drawing the cows out of the
cavern) ' ? — Prof. Max Muller suggests the translation, ' the
cattle-drivers/ and writes, ' Does it stand for psuni-yantr4-
314 VEDIC HYMNS.
sa/* ? Yantra seems the same as yoktra, or something like it,
cf. X, 94, 7, 8. Pa^uyantra would be they who hold the
ropes of the cattle, who drive them away/ Bergaigne's
translation, ' n'ayant rien (d'autre) pour conduire le betail '
(paju-ayantra), and that of Roth (' die der Sperre ledigen
Thiere [pa^vaA ayantr^saA] erhoben ein Freudengeschrei,'
Zeitschr. der D. Morg. Gesellschaft, XL VIII, 678), do not
carry conviction, nor does a conjecture like p&rva yant£ra//
('the leaders of the cattle together with the cattle itself
shouted triumphantly'), seem to furnish a satisfying solu-
tion of the difficulty.
Note 2. See Geldner, Vedische Studien, I, 120.
Verse 15.
Note 1. On the Uji^s, compare Bergaigne's Religion
Vedique, I, 57 seq.
Verse 16.
Note 1. The mother seems again to be the cow, or more
exactly the Dawn considered as the mother of the cows
(m£t£ gavim, IV, 52, 2. 3 ; VII, 77, 2), and as the mother
of the Rishis (IV, 2, 15). Comp. V, 45, 2. & urv£t gdv£m
m&t£ g&nati geit. The seven names of the cow are men-
tioned also in I, 164, 3, its three times seven names, in
VII, 87, 4.
Note 2. Bergaigne (Quarante Hy nines, p. 14) and Pischel
(Ved. Studien, II, 121 seq.) give to the word vrii the
meaning 'woman' (Bergaigne: 'femme,' particuli&rement
' femme en rut,' ' femme amoureuse *). I prefer to follow
the opinion of Bechtel, Nachrichten der Gottinger Gesell-
schaft der Wissenschaften, philolog;-historische Klasse,
1894, p. 393 seq. The hosts seem to be the assembly of
the JZishis.
Note 3. The dawn.
Note 4. Comp. IX, 81, i (H. O., Religion des Veda,
p. 147, note i). dadhnfi ydt 1m linnitAA yajdsd gdvdm, ' When
(the Somas) have been drawn, together with the brilliant
curds of the cow/ The brilliant milk of the cow which the
MAJVDALA IV, HYMN I. 315
Rtshis have obtained, seems to be considered as a magical
means for procuring to men the aspect of the brilliant light
of the dawn. Comp. H. O., Religion des Veda, p. 450.
Verse 17.
Note 1. On diidhitam, comp. Geldner, Ved. Studien, II,
9, and see Rig-veda II, 17, 4; IV, 16, 4.
Verse 19.
Note 1. Comp. vol. xxxii, p. 330 (V, 54, 10, note i).
Verse 20.
Note 1. ' Guest ' is atithiA ; the play on words (dditiA and
dtithi^) is untranslatable.
!l6 VEDIC HYMNS.
MANDALA IV, HYMN 2.
ASH7AKA III, ADHYAYA 4, VARGA 16-19.
1. He who has been established as the steward
among the mortals, the immortal, righteous one, and
among the gods, being a god himself, the HotK the
best sacrificer shall mightily flame * ; Agni shall rise
up1 with the offerings of Manns.
2. Here, O Agni, son of strength, thou goest for
us to-day as a messenger, thou who art born, between
the two races (of men and gods), having harnessed,
O tall one, thy puissant, manly, brilliant (stallions)1.
3. Harnessing the two mighty, red steeds that
swim in ghee — (the steeds) of /frta, I think, that
are most swift with their mind1, the ruddy ones,
thou goest (as a messenger) between you, the gods,
and the tribes of men 2.
4. O Agni, with thy good horses, and thy good
chariot, rich in bounties, bring hither from among
them (the gods)1 Aryaman, Varima, and Mitra,
Indra and Vishnu, the Maruts and the A^vins, to
him who offers goofd oblations.
5. This sacrifice, O Agni, is rich in cows1, in
sheep and horses, in manly friends ; it is never to
be despised ; it is rich in nourishment, O wonderful
lord2, rich in offspring; it is long-lasting wealth,
broad-based, with (brilliant) assemblies.
61. Be a self-strong protector, O Agni, of the man
who in the sweat of his brow brings fuel to thee *, or
heats his head desirous to worship thee. Deliver
him from every harmful man.
MAATDALA IV, HYMN 2. 317
7. The man who brings food to thee who art
desirous of food, he who stirs up1 the cheerful guest
and rouses him, the godly man who kindles thee in
his dwelling : to him may belong lasting and generous
wealth*
8. The sacrificer who praises thee in the evening
and in the morning and gratifies thee : that liberal
man thou shouldst bring across all distress, like
a well-impelled horse \ (dwelling) in his house.
9. The man who worships thee, the immortal one,
O Agni, and who honours thee, holding the sacri-
ficial ladle — may he, the toiling (sacrificer), not be
deprived of wealth ; may no distress that comes
from a harmful (foe), surround him.
10. That mortal whose well-ordered sacrifice thou,
as the god, acceptest, O Agni, as a liberal giver,
may his worship l be welcome, O youngest god, (the
Hotrz's work performed) for a worshipper whose
helpers we may be.
n. May he, the knowing one, distinguish wisdom
and folly of mortals \ like straight and crooked backs
(of horses)2. And for the sake of wealth and noble
offspring, O god, grant us Diti and keep off Acliti3.
12. The undeceived sages instructed the sage
(Agni), setting him down in the dwellings of Ayu1.
Hence' mayst thou behold, O Agni, with thy eyes2
these beings visible and secret (that move) on the
Arya's ways 3.
13. Bring thou, O Agni, youngest (god), who art
a good guide, a plentiful, brilliant treasure to the
worshipper who presses Soma, who serves thee and
toils, to help him, O brisk one, who fillest the dwell-
ings of peoples.
14*. And whatsoever we have done, O Agni, out
3l8 VEDIC HYMNS.
of devotion for thee, with our feet 2, with our hands,
with our bodies : (in those deeds of ours) the wise
have held up the </?*'ta, aspiring after it, like those
who manage a chariot by means of the two pole-
arms (?)3.
15. And may we be born from the Dawn, the
mother, as the seven priests1, as the first worshippers
among men 2. May we be the Arigiras, the sons of
Heaven. May we flaming break the rock which
contains the prize of the contest3.
1 6. And as our first, ancient fathers, O Agin, were
aspiring after Rita.1 — they attained to pure devotion2,
chanting their litanies. Cleaving the earth they
disclosed the red (cows).
1 7. The pious men, well performing the acts (of
worship), resplendent, melting1 the generations of
the gods2 like ore3, kindling Agni, strengthening
Indra, went along4, besieging the stall of cows.
1 8. He looked (on the gods) as on herds of cattle1
in a rich (pasture)2, when the generations of the
gods (were) near him, O mighty one3. After (the
generations) of the mortals the Urvarfs* have
pined, for the growing strong of the Arya 6, of the
nearer Ayu 6.
19. We have done our work for thee; we have
been good workers — the brilliant dawns have shone
out Rha.\ — brightening 2 the perfect Agni who mani-
foldly shines with fine splendour, (brightening) the
god's beautiful eye.
20. We have recited these hymns for thee, the
sage, O Agni, worshipper (of the gods)1; accept
them ! Blaze up ; make us wealthier. Bestow great
wealth on us, O bountiful one !
MANDALA IV, HYMN 2. 319
NOTES.
The Rishi is Vamadeva, the metre Trish/ubh. — Verse 5 =
TS. I, 6, 6, 4; III, i, n, i ; MS. I, 4,3. Verse 6 = TA.
VI, 2, i. Verse u=TS. V, 5, 4, 4. Verse i6=VS.
XIX, 69 ; TS. II, 6, 12, 4. Verses i6-i9 = AV. XVIII, 3,
21-24.
Verse 1.
Note 1. On this use of these infinitives, comp. Delbruck,
Altindische Syntax, p. 412. — ManushaA seems to be gen-
itive; comp. II, 2, 6. havyci manusha// ; II, 2, 8. hotrabhiA
. . . manushaA ; I, 76, 5. mdnusha/J havirbhi/*.
Verse 2.
Note 1. Comp. below, IV, 6, 9.
Verse 3.
Note 1. As to the horses of ^zta, comp. above, III, 6, 6.
In spite of the different accent there is no doubt that
ghrztasnuva, which occurs in that verse, is the same word
as ghr/tasnO, in our verse, a compound of ghrz'ta with
a noun snu which seems to be different from sanu, and
connected with the root sna (cf. ghrz'tasna, IV, 6, 9 ; and
see Bechtel, Hauptprobleme der Indogerm. Lautlehre,
p. 21 1). Vralhasnu, on the other hand, seems to be no
compound, but an adjective formed like vadhasnu, ni-
shatsmi. It is evident, however, that the poet here
employed the two words w/dhasmi and ghn'tasnu as
parallel expressions.
Note 2. Read martam (for mdrtan ; gen. plur.). Comp.
below, verse n ; VI, 47, 16. visa/i manushyan, where we
ought to read manushy£m. See Lanman, p. 353 ; Pischel,
Vedische Studien, I, p. 44 ; Bartholomae, Studien zur Indo-
germanischen Sprachgeschichte, I, p. 48.
32O VEDIC HYMNS.
Verse 4.
Note 1. ' Could it be Mitram esham, the rapid Mitra ? *
M.M.
Verse 6.
Note 1. The meaning is, it is rich in reward consisting in
cows, &c.
Note 2. The text has asura. Cf. H. O., Religion des
Veda, p. J 64.
Verse 6.
Note 1. With the first Pada, comp. below, 1 2, 2.
Note 2. On svatavan, see Benfey, Vedica und Lin-
guistica, p. i seqq ; Lanman, p. 559 ; Joh. Schmidt, Kuhn's
Zeitschrift, XXVI, p. 357 seq. ; H. O., Prolegomena,
p. 471.
Verse 7.
Note 1. NWshat is not derived, as is the case for
instance with & jishSmahi, VIII, 24, i, from (ni-)^as (Grass-
mann, Ludwig), but from ni-^a (Bohtlingk-Roth); comp.
VII, 3, 5. nisisana/i atithim. We must read, consequently,
ni,mat, formed like dadhat (3rd sg. subj. pres., or possibly
nom. sing. part. pres.).
Verse 8.
Note 1. Bohtlingk-Roth conjecture harmyd'van * im
Hause, im Stall gehalten.' It is true that beasts may be
kept in the harmya; comp. VII, 56, 16 ; X, 106, 5;
Zimmer, Altindisches Leben, p. 149. But I do not think
that * being kept in the harmya ' could be expressed by
harmya-vat. Hemyavat seems to be derived from the
root hi, and to have the same meaning as a^uheman ; such
a word very well fits into a phrase referring to a swift
horse. Hemy£vat stands to heman in the same relation
as omy£vat tc omdn. All this was pointed out first by
Ludwig (vol. iv, p. 22).
Verse 10.
Note 1. Literally the Hotrfs work (performed for such
a Ya£am£na).
M AMD ALA IV, HYMN 2. 321
Verse 11.
Note 1. I read martdfn (gen. plur.) ; comp. above, verse
3, note z. It is possible, however, to leave the text un-
changed ; in this case the translation would be : ' May he,
the knowing one, distinguish wisdom and folly, the (wise
and foolish) mortals like straight and crooked backs (of
horses).'
Note 2. Comp. vitdpr/sh/Aa, ' straight-backed/ a frequent
epithet of horses.
Note 3. For Prof. Max Miiller's interpretation of this
passage, comp. vol. xxxii, p. 256. See also Bergaigne, ReL
V6dique, III, 97 ; Pischel, Vedische Studien, I, 297 seq. It
is very strange that the poet should ask the god to keep off
Aditi (comp. I, 152, 6. dditim urushyet) who must here be
considered, consequently, as a malevolent deity. I think that
this conception of Aditi is derived from the idea of this
goddess as punishing sin ; it is the same goddess who may
free the sinner from the bonds of sin and who may fetter
and destroy him. Keeping off Aditi seems to mean, con-
sequently, removing from the mortal the danger of being
bound by the fetters of sin ; the idea is the same as above
in IV, i, 5, where Agni is invoked to make Varu«a, the son
of Aditi, go away (comp. H. O., Religion des Veda, p. 336,
note i). In that case granting Diti would mean granting
freedom from those same fetters. (On Diti, who veiy
appropriately has been called a mere reflex of Aditi, see
M. M., loc. cit. ; Bergaigne, III, 97 seq.)
Verse 12.
Note 1. On Ayu, the mythical ancestor of the human
race, see Bergaigne, Religion Wdique, I, p. 59 seq.
Note 2. On parfbhfA, comp. Pischel, Ved. Studien, I, 228
se.q. ; Bartholomae, Bezzenberger's Beitrage, XV, 3 seq. ;
Bloanifield, Contributions to the Interpretation of the Vedt ,
Second Series, p. 32 seq. (American Journal of Philology,
XI, 350 seq.). I believe that in our verse padbhi/i should
be derived from a noun p£r, and translated, c with thy eyes,'
[46] Y
322 VEDIC HYMNS.
while in verse 14 we ought to read padbhi//, and to
translate, ' with the feet/
Note 3. Pischel (Ved. Studien, I, 229, note i) believes
that arydA is nom. sing., referring to Agni. But compare
VI, 51, 2. rig\\ mdrteshu vrigm£ £a pa^yan abhi £ash/e
sfira^ arya^ £vdn. This verse makes it very probable
that arya>& is a genitive dependent on ^vai//, £van (' behold-
ing right and wrong deeds among the mortals, the Sun
looks upon the Arya's ways'). On the stem arf, 'the Arya,'
see Pischel, Zeitschrift der Deutschen Morgenlandischen
Gesellschaft, XL, p. 125.
Verse 14.
Note 1. This verse has been commented upon by Pischel,
Ved. Studien, I, 229 seq.
Note 2. On parfbhf// or rather padbhf/z, comp. verse 12,
note 2.
Note 3, Tn translating bhur(f I have followed, though
not without doubt, the theory of Pischel, Ved. Studien,
I, 239 seq. — Pischel seems to be right in making rti£m
depend both on yemu^ (comp. IV, 23, 10) arid on <Ls\ish&n<i&
(comp. above, IV, i, 13, and below, verse 16).
Verse 15.
Note 1. The seven jRishis or Angiras, the sons of Heaven
aod the Davyn (cf. above i, 16).
Note 2. nnfti (or rather nrt'm) is genitive plural. See
Lanman, p. 430 ; Pischel, Vedische Studien, I, p. 42.
Note 3. Here we have again the seven ^shis breaking
the mountain in which the cows were imprisoned.
Verse 16.
Note 1. The apodosis is wanting. As verse 15 shows,
tne meaning is: As our fathers have done their mighty
deeds, aspiring after Rite, thus may we do the same.
Note 2. Suktt (Padap. sbki ft) possibly stands for shklm
ft; cf. Roth, Zeitschrift der Deutschen Morgenlandischen
Gesellschaft, XLVIII, p. 680. Or may we correct sukl ft ...
M AND ALA. IV, HYMN 2. 323
dfdhiti (instr. sing.), 'they went along in pure devotion'?
Ditihiti seems to be what is called in III, 31, J ; IX, 102,
i. <S, r/tasya dfdhitiA.
Verse 17.
Note 1. See Zimmer, Altindisches Leben, p. 252.
Note 2. Evidently the pious men, not the gods, form the
subject. I propose to read, therefore, deveim (gen. plur.)
^vinima ; cf. verse 18 devanam "yat ^anima. They kindle
Agni ; they strengthen Indra : in short, they treat the
divine people as the smith treats the metaL
Note 3. I do not enter here upon the archaeological
question as to the meaning of aya/*. Comp. on this much-
discussed question especially Max Miiller, Biographies of
Words, p. 252 seq. ; Schrader, Sprachvergleichung und
Urgeschichte (2nd ed.), p. 271 seq.; von Bradke, Methode
der arischcn Alterthumswissenschaft, p. 93 seq.
Note 4. Cf. X, 61, 13. parishadvana// agman.
Verse 18.
Note 1. Pasva/t is gfcnitive sing. ; it depends on yuthci.
Cf. V, 31, i ; VI, 19 3,
Note 2. There is no reason for taking, as Lanman
(p. 516) does, kshumati as ace. plur. neut, which would
be kshuma'nti. See Joh. Schmidt, Pluralbildungen der In-
dogermanischen Neutra, p. 237 ; Bartholomae, Kuhn's
Zeitschrift, XXIX, p. 493. Bartholomae translates, * bei
einem wolhabenden.'
Note 3. Is this vocative ugra right ? It would be easy to
correct, with Ludwig, ugra (' when the mighty generations
of the gods were near him ') or ugra//, as suggested by
Delbruck (Grassmann's Translation, vol. i, p. 573): 'the
mighty one (Agni) looked on them/ &c.
Note 4. I believe that Geldner (Ved. Studien, I, 260,
note i) is right in contending that Urvajf, wherever it
occurs, is the name of an Apsaras and nothing else. The
name of Ayu, occurring in the fourth Pada, confirms this;
for Ayu, as is well known, is the son of Pururavas and of
the nymph Urva^i. Geldner translates, 'Selbst mit den
Y 2
324 VEDIC HYMNS.
Sterblichen hatten die Urvarfs Mitleid/ But I do not
think that kr/p means 'having compassion/ In my
opinion we should, with Ludwig, supply ^animd to mdr-
t£n&m, so that dev£ndm ^inimd in the second P&da
corresponds with mart&nslm (gammS) in the third. This
finimSi is an accusative which depends on akr/pran (' they
pined after ....,' cf. IX, 85, u. n£ke supar^dm upapapti-
v&Ksam gfraA ven£n4m akr/panta pflrvi'A;' X, 74, 3. y£
krVpdwanta ratnam). Thus the meaning seems to be:
When the cows had been conquered, and when Agni looked
over the generations of the gods that were near him, the
Urvarfs, i. e. the Apsarases such as Urva,rf, longed for the
love of mortals such as Purflravas, and for the propagation
of the human generations ; they gave birth to children such
as Ayu.
Note 5. Or ' of the indigent ' ? Or is arya// nom. plur.
fern, referring to the Urvarfs ? Or nom. sing. masc. refer-
ring to Agni ?
Note 6. On Ayu, see note 4. But I cannot tell why he
is called the nearer Ayu. Is this nearer Ayu opposed, as
a nearer or later (lipara) ancestor, to the pitaraA pardsa/z
pratnasa^, the Arigiras, mentioned in verse 16? The same
nearer Ayu (lipara which stands there in t opposition to
pflrvfibhiA) is mentioned also in I, 104, 4, connected, as it
seems, with some Apsarases. I do not pretend to be able
to interpret that very difficult verse, but I am convinced
that it has been misinterpreted both by Roth (Siebenzig
Lieder, p. vii) and by Bergaigne (I, 60).
Verse 19.
Note 1. I. e. the dawns have sent forth their shine, which
is a visible manifestation of the eternal law of /?/ta.
Note 2. The construction is : we have been good workers,
brightening &c. The words, 'the brilliant dawns have
shone out <£zta,' are a parenthesis.
Verse 20.
Note L The text is nearly identical with the first hemi-
stich of I, 73, 10 (see above).
MAtf/)ALA IV, HYMN 3. 325
MAM9ALA IV, HYMN 3.
ASH7AKA III, ADHYAYA 4, VARGA 20-22.
1. Draw Rudra hither for your protection1, the
king of sacrifice, the truly sacrificing Hotri of the
two worlds 2, the golden-coloured Agni, before the
unseen thunderbolt (strikes you).
2. This is the home which we have prepared for
thee as a well-dressed, loving wife (prepares the
marriage-bed) for her husband1. Directed hither-
ward, dressed (in offerings and prayers ?)2 sit down.
These (sacrificial ladles or prayers ?) are turned
towards thee, O most skilful one 3 !
3. To him who hears us, who is not proud, who
beholds men, to the merciful, immortal god recite
a prayer, O v/orshipper, a hymn — (to Agni) whom
the presser (of Soma), the Madhu-presser, magnifies
like the pressing-stone T.
4. Thou who art well-intentioned, give heed to
this our toiling *, to this Rite, *, O observer of Rite. \
When will our hymns share in thy rejoicings ? When
will our friendship dwell in thy house ?
5. How wilt thou, O Agni, before Varuwa, and
how wilt thou, and which sin of ours wilt thou
blame before Dyaus ? How wilt thou speak to
bountiful Mitra, to the Earth ? What .(wilt thou
say) to Aryaman, to Bhaga ?
6. What wilt thou say, O Agni, when thou hast
grown strong on the Dhish#ya altars1 ? What to
strong Vita who goes forward in triumph 2 ? To
the Ndsatya 3 who goes round the earth 4, to . . . a ?
What, O Agni, to Rudra, the man-killer ?
32*6 VEDIC HYMNS.
7. How (wilt thou speak) to great PQshan who
brings prosperity ? What (wilt thou say) to martial
Rudra, the giver of offerings1 ? What sin2 wilt thou
announce to wide-ruling Vishnu, what, O Agni, to
the mighty weapon (of-ttre gods) ?
8. How wilt thou answer, when thou art asked,
to the righteous l host of the Maruts ? How to the
mighty Sun, to the quick Aditi 2 ? Accomplish
thy work, O G£tavedas, thou who knowest
Heaven !
9. I magnify l the Rite of the cow * ruled by
and also by the raw one3, the honey-sweet, ripe
(milk), O Agni. Though being black this (cow)
swells of bright drink, of ... 4 milk.
10. With RI\SL indeed, with the milk of the back \
the bull has been anointed, Agni the man. Without
trembling he moved OP bestowjjig his vigour. The
speckled bull has poured out his bright ucldcr ;.
ii l. By the Rita, the Arigiras have broken the
rock and cleft it asunder ; they . have shouted'
together with the cows. Prosperously the men
have surrounded2 the Dawn. The Sun appeared
when Agni (the fire) had been born •".
12. By the Rita, the immortal, uninjured1 god-
desses, the Waters, O Agni, with their honey-sweet
waves have sped forward 2 for ever to flow (along
their course), like a racer incited by shouting when
(the race-horses) are let loose.
13. Go never on thy crooked way to the spirit
(which avenges the guilt) of anybody1, of a vassal
who has trespassed, or nf a friend. Require not (of
us) a sinful brothers debt2. May we not have to
suffer under the spirit which avenges a friend's or
a (hostile) deceivers guilt3.
MAMDALA IV, HYMN 3. 327
14. Protect us, O Agni, with all thy protection,
thou who art protected, O martial one \ and art
gladdened (by us). Sparkle forth, and destroy even
strong evil ! Slay the Rakshas even though it has
grown large.
15. Be gracious, O Agni, through these our
hymns. Touch, O hero, this wealth moved by our
prayers. And accept, O Angiras, our sacred words.
May the praise, beloved by the gods, resound to
thee l.
1 6. I, the priest, have rehearsed to thee the
omniscient one, O Agni, worshipper (of the gods),
all these songs, these inmost words, these recitations
and words of wisdom, to thee the wise one, with
prayers and hymns.
NOTES.
The same -AJ/shi and metre. — Verse i = SV. I, 69; TS.
I, 3, M, i ; TB. II, 8, 6, 9 ; MS. IV, u, 4- Verse 6 =
MS. IV, 11,4.
Verse 1.
Note 1. On the identification of Agni with Rudra, comp.
Bergaigne, Rel. Vedique, III, 36 ; von Bradke, Dyaus Asura,
p. 54 (Rig-veda I, 27, 10; III, 2, 5; VIII, 72, 3).
Note 2. The secbnd Pdda of this versfc is identical with
VI, 16, 46.
Verse 2.
Note 1. Cf. Hirzel, Gleichnisse und Metaphern im Rig-
veda, p. 69.
Note 2. On pdrivitaA SAyawa remarks, yash/avyadevais
te^-obhir va parivita//. In the commentary on I, i: 8, T, on
the other hand, he says, r/tvigbhi// paridhibhir va parito
vesh/ita/z.
VEDIC HYMNS.
Note 3. I take su-apAka as a compound of su and a-p£ka
(comp. V&£. Sawh. XX, 44 = Taitt. Br. II, 6, 8, 4 = Maitr.
Sa/#h. Ill, n, i, where Tvashtri is called ap&kdA). In
Rig-veda VT, 1 1 , 4 we read : ddidyutat sii dpdka>6 vibh£v£ ;
in VI, 12, 2. A ydsmin tv^ sii dpdke ya^tra, &c. Should
we not correct in both passages suapdkaA, suapdke ?
Verse 3.
Note 1. The pressing-stone (grfivan) is frequently con-
sidered as speaking, as praising the gods. Cf. Hillebrandt,
Vedische Mythologie, I, p. 152 sq.
Verse 4.
Note 1. The Padapd/^a has jdmyai. I think it should
be simySiA.
Note 2. I. e. to this sacrifice, which is considered as one
of the chief manifestations of Rita. See H. O., Religion
des Veda, p. 197.
Verse 6.
Note 1. At the Soma sacrifice fire burns on eight altars
called Dhish#ya ; see Weber, Indische Studien, X, pp. 366,
375-
Note 2. See vol. xxxii, p. 164.
Note 3. This is the only passage in the Rig-veda in
which n&satya occurs in the singular.
Note 4. On pdri^-man, cf. abdve, I, 79, 3 note.
Note 6. Ksh£ (cf. Lanman, pp. 440, 448,534) is evidently
corrupt. But neither Bollensen's conjecture, uksh»^ nor
those of Ludwig (£akshe, yakshe), carry conviction.
Verse 7.
Note 1. It is very strange to find Rudra here desig-
nated as 'giver of offerings/ But it seems too bold
to explain haviA-d^ as a dative of havi//-dd (c eater of
offerings ').
Note 2. I read with Grassmann r£pa£ ('sin') for reta>i
(* sperm ').
MA^DALA IV, HYMN 3. 329
Verse 8.
Note 1. The text has r*t£ya, used as an adjective (see
Bergaigne, Rel. V&lique, III, 216).
Note 2. Aditi is masculine and seems to be an epithet
(' unrestrained, free ') of the Sun. Cf. vol. xxxii, p. 262 ;
Bergaigne, III, 92. Probably at the same time the word
is intended to allude to the goddess Aditi.
Verse 9.
Note 1. The text has i/e, on which Ludwig says, ' so viel
wie ni/e/ 1/e of course cannot be the same as ni/e, but
should we not conjecture ni/6? Cf. above, IV, i, n».
vr/shabhasya ni/6, and IV, i, 12. rztdsya y6na v/7*shabhasya
ni/d. The translation would be, 'By Rita, the Rita, is
restrained in the nest of the cow/
Note 2. The c Rita, of the cow/ if the reading is correct
(see note i)r seems to be the milk.
Note 3. The ' raw one ' is the cow as opposed to the ripe
milk.
Note 4. The meaning of ^iCmarya (&ra£ Aiyo/mcpop) is
unknown. Cf. Bergaigne, II, 398, note i. S£ya«a reads
g$i amarye^a. * I should prefer ^3 amartyena/ M. M.
Verse 10.
Note 1. Does this mean, with the milk that comes from
the ridge of heaven ? Cf. IV, 20, 4. sam andhas£ mamadaA
pr/shMyena.
Note 2. This P&da seems to be an imitation of VI, 66, i,
where Prism ('the speckled one') is the mother of the
Maruts : sak/-/t jukrdm duduhe prisnlA fldha^. See vol.
xxxii, p. 368.
Verse 1L
Note 1. Here we have again the same myth of -he
Ahgiras and the cows, to which so many allusions are found
in the preceding hymns.
Note 2. The red cows of the myth are the dawns ; the
33° VEDIC HYMNS.
Ahgiras besiege the stronghold in which these cows are
imprisoned.
Note 3. On the kindling of the fire as a charm by which
the sun is made to rise, see H. O., Religion des Veda,
p. 109 seq. The Angiras kindle the fire for performing
their sacrifice ; thereby they make the sun rise.
Verse 12.
Note 1. The same epithet is applied to the waters also
in X, 104, 8.
Note 2. The optative dadhanyu// is very strange: Pro-
bably we ought to read dadhanvu/i.
Verse 13.
Note 1. The meaning seems to be that Agni is requested
not to turn against the sacrifice!* a spirit which has to
avenge the guilt committed by a third person. ' Why not
read ya^/Zam ? Go not secretly to anybody's sacrifice, not
of a hostile house, not of a friend. Do not require (of us)
a sinful brother's debt. • May we not feel the might of
friend or foe.1 M. M.
Note 2. Geldner (Ved. Studien II, 1^7) translates and
interprets : * tilge nicht, O Agni, die Schulcl cincs falschen
Bruders,' namlich die Schuld an die Manen, also dem Sinn
nach * mache ihn kinderlos.' This is quite unacceptable.
Note 3. The text is evidently corrupt. I propose to
read : m£ sakhyu^ yaksham ma ripo// bhu^cma. Comp. V5
70, 4. mci kasya adbhutakratu yaksham bhu^ema tanifbhi//.
Verse 14.
Note 1. I cannot adopt Bergaigne's opinion on
(Quarante Hymnes, p. 75).
Verse 15.
Note 1. Or, awake for thee.
MAJVDALA IV, HYMN 4. 33!
MANDALA IV, HYMN 4.
ASH7AKA III, ADHYAYA 4, VARGA 23-25.
1. Produce thy stream of flames like a broad
onslaught. Go forth impetuous like a king with
his elephant1; . . . * after thy greedy onslaught,
thou art an archer ; shoot the sorcerers with thy
hottest (arrows).
2. Thy whirls fly quickly. Fiercely flaming touch
(them). O Agni, (send forth) with the ladle l thy
heat, thy winged (flames) ; send forth unfettered thy
firebrands all around.
3. Being the quickest, send forth thy spies against
(all evildoers). Be an undeceivable guardian of this
clan. He who attacks us with evil spells, far or
near, may no such (foe) defy thy track.
4. Rise up, O Agni ! Spread out against (all
foes) ! Burn down the foes, O (god) with the sharp
weapon ! When kindled, O Agni, burn down like
dry brushwood, the man who exercises malice
against us.
5. Stand upright, strike (the foes) away from us !
Make manifest thy divine (powers), O Agni !
Unbend the strong (bows) of those who incite
demons (against us)1. Crush all enemies, be they
relations or strangers.
6. He knows thy favour, O youngest one, who
makes a way for a sacred speech like this. Mayst
thou beam forth to his doors all auspicious days
and the wealth and the splendour of the niggard.
7. Let him, O Agni, be fortunate and blessed
with good rain, who longs to" gladden thee with
332 VEDIC HYMNS.
constant offerings and hymns through his life in his
house. May such longing ever bring auspicious
days to him,
8. I praise thy favour ; it resounded here. May
this song (which is like) a favourite wife, awaken for
thee l. Let us brighten thee, being rich in horses
and chariots. Mayst thou maintain our knightly
power day by day.
9. May (the worshipper) here frequently of his
own accord approach thee, O (god) who shinest in
darkness1, resplendent day by day. Let us worship
thee sporting and joyous, surpassing the splendour
of (other) people.
10. Whoever, rich in horses and rich in gold,
approaches thee, O Agni, with his chariot full of
wealth — thou art the protector and the friend of him
who always delights in showing thee hospitality.
11. Through my kinship (with thee) I break
down the great (foes) by my words *. That (kin-
ship) has come down to me from my father Gotama.
Be thou attentive to this our word, O youngest,
highly wise Hotrz, as the friend of our house.
12. May those guardians of thine, infallible Agni,
sitting down together protect us, the never sleeping,
onward-pressing, kind, unwearied ones, who keep off
the wolf, who never tire.
131. Thy guardians, O Agni, who seeing have
saved the blind son of Mamatd from distress — He
the possessor of all wealth has saved them who
have done good deeds. The impostors, though
trying to deceive, could not deceive.
14. In thy companionship we dwell, protected by
thee. Under thy guidance let us acquire gain.
Accomplish both praises1, O (thou who art the)
MAtfDALA IV, HYMN 4. 333
truth! Do so by thy present power, O fearless
one!
15. May we worship thee, O Agni, with this log
of wood. Accept the hymn of praise which we
recite. Burn down those who curse us, the
sorcerers. Protect us, O (god) who art great like
Mitra, from guile, from revilement, and from dis-
grace.
NOTES.
The hymn is addressed to Agni Rakshohan, The same
jRtshi and metre. — Verses i-i5=TS. I, 2, 14, 1-6 ; MS.
IV, u, 5. Verses 1-5= VS. XIII, 9-13; MS. II, 7, 15.
Verse 1.
Note 1. On {bhena, cf. Pischel-Geldner, Vedische Studien,
I, p. xv.
Note 2. The meaning of drQ^naA, which evidently should
be pronounced drun£n£A (H.O., Prolegomena, p. 478), is
uncertain. This verb is stated to occur still in one other
passage, Maitr. Sawh. U, 4, 2. tad ya eva#z vidvdnt sur&m
pibati na hainaw drftwdti (dru;*£ti, two MSS.). But should
we not read there hrun&ti ? [And possibly in our passage,
as Prof. Max Miiller observes, hru»4n£A ?]
Verse 2.
Note 1. On^uhvd, see Pischel, Vedische Studien, II, 113.
Wherever butter is poured out with the ladle, the flames
arise.
Verse 6.
Note 1. The third P£da is identical with X, 1 16, 5 b.
Verse 8.
Note 1. Or ' resound to thee ' (sdm ^areta). Cf. above,
3, 15. Shall we read, in consideration of this parallel
334 VEDIC HYMNS.
passage, sam devdvdtA ^aratam iyam g\'/i (* may this song
beloved by the gods resound ' or ' awaken ') ?
Verse 9.
Note 1. On doshavasta/z, see above, I, i, 7, note i.
Verse 11.
Note 1. I have taken maha/i as ace. plural. If it is gen.
singular, the translation will be : ' Through my kinship with
the great (Agni) I break down (my foes) by my words.'
Verse 13.
Note 1. This verse is identical with I, 147, 3. See the
notes there. The original place of this verse seems to be
in the first Ma;#/ala, because it mentions Mamateya.
Verse 14.
Note 1. Probably the praise or song of the gods and of
men. See vol. xxxii, p. 439.
MA^DAL'A iv, HYMN 5. 335
MAAf/JALA IV, HYMN 5.
ASHTAKA III, ADHYAYA 5, VARGA 1-3.
1. How may we unanimously offer mighty light1
to bountiful Agni Vaisvanara ? With his mighty
perfect growth he supports the high bank2 like a
pillar.
2. Do not reproach Him, the self-dependent one,
who has given this bounty to me, the god to the
mortal, the clever one to the simple, the wise im-
mortal, the most manly, restless l Agni Vaisvanara.
3. Agni, the sharp-pointed, the mighty bull with
thousandfold sperm, has proclaimed to me the great,
doubly-powerful \ Saman, the prayer, having found,
as it were, the hidden track of a cow 2.
4. May Agni, he who is rich in wealth, whose
teeth are sharp, consume with his hottest flames
those who violate the laws founded by Varu;/a, the
beloved, firm (laws) of attentive Mitra.
51.. They who roam about like brotherless girls2,
of evil conduct like women who deceive their hus-
bands, being wicked, sinful, and untrue — they have
created for themselves this deep place3.
6. On me, however small, but innocent, thou>
O purifying Agni, hast fiercely placed this mighty,
deep, vigorous prayer, like a heavy burden, this
Pnsh/fa1, consisting of seven elements2'.
7. Let our prayer which purifies Him, through
the power of mind (inherent in it), reach Him who
is the common (property of all men) alike, the good
(name ?) of Pmni on the skin of the herbs, on the.
summit of the . . -1.
336 VEDIC HYMNS.
8. What should be openly uttered by me of this
speech ? They secretly speak of that which is
hidden1. When they have uncovered, as it were,
the water of the cows2, he guards the beloved
summit of the . . .8, the footstep of the bird4.
9. He has found in secret that great face of the
great ones which the bright cow accompanied1,
the ancienU(face) shining in the abode of JRtta* the
quickly running, quickly moving.
10. And resplendent near his parents (Heaven
and Earth), in their presence, he thought of the
secret, good (name ?) of Prisni. The tongue of
the manly, forward-bent flame (seized) that which
was near at hand in the highest abode of the mother,
the cow l.
11. I speak, when being asked, J?/ta (i.e. truth),
out of reverence (for Agni, or for the gods), out of
hope1 placed in thee, O G&tavedas, as I am here2.
Thou rulest over all this wealth whatever (dwells)
in heaven and earth.
1 2. Which of this wealth is ours, what treasure ?
Mayst thou who knowest it declare to us (that
treasure), O 6&tavedas ! What is the highest (aim)
of this our w^y, is hidden. We have not come
scolding to an empty (P)1 place.
I31. What is the limit, what the objects ? What
pleasant (wealth) may we obtain as swift (horses
gain) the prize ? When will the Dawns, the divine
consorts of the immortal, expand over us with the
sun's splendour ?
14. And what do those insatiable ones here say,
O Agni, with their sapless, feeble, weak speech that
has to be listened to ? Let them unarmed fall into
nothingness. '
MAA7)ALA IV, HYMN 5. 337
15. The face of this kindled, manly Vasu has
shone gloriously in the house. Clothed in brilliancy,
with his shape beautiful to behold, the bountiful has
shone like a house l with its wealth.
NOTES.
The hymn is addressed to Vawv&nara. The same Rishi
and metre. — No verse occurs in the other Sa*«hit£s.
Verse 1.
Note 1. Cf. especially I, 45, 8 (above, p. 42). brihit
bb&A bfbhrataA havf/4.
Note 2. Cf. vol. xxxii, p. 93 (I, 38, I j, note 2).
Verse 2.
Note 1. See above, I, 36, i, note 2.
Verse 3.
Note 1. Dvibarh£A is neuter. See Lanman, p. 560 ; Joh.
Schmidt, Pluralbildungen der Indogermanischen Neutra,
p. 132.
Note 2. Agni has discovered the S^rnan which he pro-
claims to the mortal, like the track of a lost cow.
Verse 5.
Note 1. See H. O., Religion des Veda, p. 539.
Note 2. Abhr£tara>i cannot be accusative plural fern., as
Zimmer (Altindisches Leben, p. 419) seems to take it.
The correct interpretation has been given by Pischel,
Vedische Studien, I, p. 299.
Note3. I.e. hell.
Verse 6.
Note 1. In the younger Vedic ritual certain Stotras are
technically designated as p/Vsh///a or ' backs ' of the liturgies
[46] z
338 VEDIC HYMNS.
(see, for instance, Weber, Indische Studien, X, 385). Does
the word stand here in the same sense? Or should we
correct preshf/tam ?
Note 2. The seven tones of the scale ?
Verse 7.
Note 1. This passage is obscure. The text runs thus :
sasasya barman adhi k£ru pr/jneA igre rupa/i arupitam
(frupitam Sawhitapa/Aa) ^iblru. As to the first words,
see III, 5, 6. To ££ru possibly a noun like naVna should
be supplied (cf. below, verse 10). The last Pada (cf.
above, III, 5, 5, note i) is simply untranslateable.
Verse 8.
Note 1. Of the milk alluded to in the third Pada ?— On
ni/ifk, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen
der Indogerm. Neutra, p. 397.
Note 2. The water of the cows is the milk, cf. X, 12, 3.
Roth (Zeitschr. der D. Morgenl. Gesellschaft, XLVIII,
682) : als sie den Schatz der Kiihe entdeckt batten (var
iva=varam iva).
Note 3. RupaA dgram.
Note 4. Comp. above, III, 5, 5 with note I ; III, 5, 6,
note 2.
Verse 9.
Note 1. The sun, the face of the great gods (cf. 1, 1 15, i),
accompanied by the dawn ?
Verse 1O.
Note 1. Is the meaning of all this that Agni, shining on
the altar between heaven and earth, desires, and consumes
rith his flames, the oblation of butter which has its home
in the udder of the cow ?
Verse 11.
Note 1. On ajasa, see Lanman, p. 499 seq. ; Bartholomae
fndogcrmanische Forschungen, 1, 182 seq. ; Bechtel, Haupt-
M AM) ALA IV, HYMN 5. 339
probleme der Indogcrm. Lautlehre, p. 262. This noun is
not to be derived from the root jas, but from sams.
Note 2. Compare I, 79, 2 (with note 3).
Verse 12.
Note 1. Comp. X, 108, 7, where the Pawis say to Sarami :
reku padam alakam £ ^agantha (* the place is empty (?) ;
thou hast come in vain ').
Verse 13.
Note 1. This verse has been treated of by Pischel, Ved.
Studien, I, 306.
Verse 15.
Note 1. On this comparison, see Hirzel, Gleichnisse und
Metaphern im Rigveda, p. 102 seq.
Z 2
34O VEDIC HYMNS.
MANDAL& IV, HYMN 6.
ASH7AKA III, ADHYAYA 5, VARGA 4-5.
1. Stand upright for us, O Agni, Hotri of the
sacrifice, the best performer of sacrifices among the
gods. For thou art the master of every thought ;
thou promotest the worshipper's prayer.
2. The unerring Hotrz has sat down among the
people, joy-giving Agni, the wise one at the sacri-
fices l. Like Savit^e he has sent his light upward.
Like a builder he has reared his smoke up to
the sky.
31. (The ladle) glowing, filled with gifts, with
butter, is stretched forth. From left to right (does
Agni move) choosing the divine people. Upright
(stands) the (sacrificial) post like a new-born foal * ;
well-placed, well-established it anoints the victims8.
4. After the sacrificial grass has been spread
and the fire kindled, the delighted Adhvaryu has
stationed himself upright. Agni, the Hotr/, chosen
from of old, goes round thrice, like a shepherd.
5. As Hotri, measuredly running, Agni, the joy-
giving, sweet-tongued, the righteous, goes around
by his own might. His flames run forward like
race-horses ; all beings are afraid when he has shone
forth.
6. Beautiful, O fair-faced Agni, is thy aspect, who
art terrible and manifold ; pleasant (it is). As they
have not hindered thy light by darkness, no bespat-
terers have left stains on thy body.
7. He whose mother (P)1 has not been hindered
from giving birth, nor his father and mother when-
MA^DALA IV, HYMN 6. 341
ever they were incited (?)2: this Agni, the purifier,
well-established like Mitra3, has shone among the
tribes of men, —
8. Agni, whom the twice-five sisters *, dwelling to-
gether, have engendered among thtfhuhian tribes, who
awakes at dawn, who is bright like an elephant's (?)2
tooth, whose mouth is beautiful, who is sharp like
an axe.
91. Agni, those golden horses of thine swimming
in ghee, the red ones which go straight forward, the
fleet ones, the brilliant, manly, wonderful horses,
puissant stallions, have called hither the divine
people.
10. Those victorious, never-tiring1, fierce flames
of thine, O Agni, which move about, hasten2 to
their goal like hawks ; they roar mightily like the
host of the Maruts.
1 1 1. (This) hymn has been produced for thee,
O Agni, when thou wert kindled. May (the priest)
recite the litany ; mayst thou distribute (treasures)
to him who sacrifices. Men ha.ve set down Agni
as the Hotrz, the U^i^s, adoring (Him), the praise
of A
yu
2
NOTES.
The same Rishi and metre. — Verse 6=TS. IV, 3, 13, i.
Verse 2.
Note 1. The text has vidatheshu. Cf. above, I, 31, 6
note.
Verse 3.
Note 1. With the first hemistich compare abovq, III, 19, 2.
See also VI, 63, 4.
342 VEDIC HYMNS.
Note 2. On akra, see Geldner, Vedische Studien, I, 168.
Note 3. The meaning seems to be that the sacrificial
post, which has been anointed itself, imparts ointment to
the victim tied to it.
Verse 7.
Note 1 The meaning of s£tu is uncertain. Boehtlingk-
Roth give * receptaculum.1 Joh. Schmidt (Kuhn's Zeitschrift,
XXV, p. 29, cf. Hubschmann, Indogerm. Vocalsystem,
p. 75) translates ' Mutterleib/ and connects the word with
strf. If c womb ' is right, it seems to be the womb from
which Agni was born.
Note 2. Does this ish/au belong to ish, * to incite,' or to
ish, * to wish ' ? ' Whenever he (Agni) wishes/ M. M.
Note 3, On the well-established Mitra, comp. H. O.,
Religion des Veda, p. 186, note i.
Verse 8.
Note 1. The ten sisters of course are the fingers.
Note 2. In translating atharyaA na dantam I have fol-
lowed the opinion of Pischel (Vedische Studien, I, 99) on
the meaning of athan, though his theory is very doubtful.
Verse 9.
Note 1. With this description of Agni's horses, comp.
above, IV, 2, 2. 3.
Verse 10.
Note 1. On ay£sa^, cf. above, III, 18, 2, note i.
Note 2. See Geldner, Kuhn's Zeitschrift, XXVII, 234.
Verse 11.
Note I. The second hemistich of this verse is nearly
identical with V, 3, 4.
Note 2. Cf. nar<Lra;#sa, vol. xxxii, p. 439.
MAJVDALA IV, HYMN 7. 343
MAJV£>ALA IV, HYMN 7.
ASHTAKA III, ADHYAYA 5, VARGA 6-7.
1. This (Agni) has been established here as Hie
first by the establishes, the Horn, the best sacrificer
who should be magnified at the sacrifices, whom
Apnavana ' and the Bhrtgus have made shine,
brilliant in the woods, spreading to every house.
2. Agni ! When will the splendour of thee, the
god, appear in the right way ? For verily the
mortals have seized thee who shouldst be magnified
in the houses.
3. Seeing the righteous, wise one, like the heaven
with the stars, who produces joy at all sacrifices,
from house to house —
4. The quick messenger of Vivasvat who rules
over all human tribes : Him the Ay us have brought
hither to every house, the light, him who belongs to
the Bhr/gus.
5. Him the knowing one they have set down in
the right way as the Hotrz, the gay one with his
purifying flames, the best sacrificer with his seven
(forms a) —
6. Him who is enveloped in many mothers, in
the wood l, who does not rest thereon (?)'2, who is
brilliant, though hidden in secret, easily to be found,
and striving for all that is desired.
7. When the gods rejoiced in the ... of the
herbs \ in that udder 2, in the foundation of ^?ita 3f
the great Agni, to whom offerings are made ivith
adoration, the righteous one, always approached
eagerly for the sake of sacrifice.
344 VEDIC HYMNS.
8 1. Thou, the knowing one, hast eagerly per-
formed the messengership of the sacrifice, looking
over both ends, over the two worlds. Thou goest
as a messenger, chosen from of old, thou who
knowest best the ascents to heaven.
9. Thy path is black. Light is before thee, the
red one. Thy flame is speedy. This is one of the
wonders : when the virgin conceives (thee as her)
child \ thou becomest a messenger, as soon as thou
art born.
10. As soon as he is born, his strength shows
itself, when the wind blows upon his flame. He
turns his sharp tongue among the dry brushwood.
Even solid food he te^rs to pieces with his teeth.
11. When he thirstily has grown strong by thirsty
food1, restless Agni appoints a thirsty messenger.
Consuming (the wood) he follows the ... 2 of the
wind. He seems to drive forward a quick horse ;
the racer speeds along.
NOTES.
The same jfrshi. The metre is £agati in verse i,
Anush/ubh in verses 2-6, Trish/ubh in verses 7-11. — Verse
i=VS. Ill, 15; XV, 26; XXXIII, 6; TS. I, 5, 5, i;
MS. I, 5, i.
Verse 5,
Note 1. The seven flames or tongues of Agni ? The
seven HotHs ? The seven Ratnas ?
Verse 6.
Note 1. Cf. IX, 107, 1 8. pari g6bhi// tittaraA sfdan vineshu
avyata.
MAtfDALA IV, HYMN 7. 345
Note 2. Possibly we might conjecture &ritam, * who rests
thereon.'
Verse 7.
Note 1. On sasasya, cf. above, III, 5, 6, note a. Vfyut4
seems to be a locative standing parallel with the locative
fldhan. We have here sasdsya viyutd . . . ritasya. dh£man,
quite as in V, 21, 4 the two accusatives rztdsya y6nim and
sasdsya yonim stand parallel. The meaning of vfyuta*,
however, seems to me quite uncertain. Is it an action-
noun derived from vi-yu, * to separate,1 ' to keep off/ or from
(vi-) v&, * to weave ' ? Professor Max Miiller proposes : ' at
the removal of the grass or tinder in which the spark is
kept.'
Note 2. sdsmin fidhan ; cf. below, 10, 8.
Note 3. Cf. above, I, 147, i.
Verse 8.
Note 1. With this verse, compare below, hymn 8, verse 4.
Verse 9.
Note 1. The wood, the child of which is Agni.
Verse 11.
Note 1. I take anna here as an instrumental. — Compare
with our passage VII, 3, 4. trzshu yat anna samavr/kta
<fdmbhaiA ; X, 79, 5. y£A asmai annam trishu adadhati ;
X, 91, 7. tr/shii ydt dnn4 vevishat vitfeh/Aase ; X, 113, 8.
agnf// na^ambhai^ tr/shii annam dvayat.
Note 2. me/fm , cf. above, III, 26, 9.
346 VEDIC HYMNS.
MA^V/?ALA IV, HYMN 8.
ASH7AKA III, ADHYAYA 5, VARGA 8.
1. I press on for you with my prayer to the
all-possessing messenger, the immortal bearer of
offerings, the best sacrificer.
2. He, the great one, knows indeed the place
of wealth *, the ascent to heaven ; may he, (there-
fore,) conduct the gods hither.
3. He, the gocl, knows how to direct the gods for
the righteous (worshipper), in his house. He gives
(us) wealth dear (to us).
4. He is the Hotr/; he who knows the office
of a messenger, goes to and fro (between men and
gods), knowing the ascent to heaven.
5. May we be of those who have worshipped
Agni with the gift of offerings, who cause him to
thrive and kindle him.
6. The men who have brought worship to Agni,
ire renowned as successful by wealth and by power-
ful offspring.
7. May much-desired wealth come to us day by
day ; may gains arise among us.
8. He (Agni), the priest of the tribes, (the priest)
:>f men, pierces (all hostile powers) by his might as
a tossing1 (bow).
MAJWALA IV, HYMN 8. 347
NOTES.
The same J?/shi. The metre is GSyatrf. — Verse i = SV.
I, 12; MS. II, 13, 5.
Verse 2.
Note 1. Comp. Pischel, Ved. Studien, II, 118.
Verse 8.
Note 1. KshiprS evidently is an instrumental. Cf. kshi
prddhanvan, kshipreshu, kshipre//a dhanvansi, II, 24, 8.
348 VEDIC HYMNS.
MAM9ALA IV, HYMN 9.
ASHTAKA III, ADHYAYA 5, VARGA 9.
1. Agni, have mercy! Thou art great, who hast
come to this pious man to sit down on the sacrificial
grass.
2. He who cannot be deceived, the zealous, the
immortal has among men become the messenger
of all.
3. He, the joy-giving Hotrz, is led around the
sacred seat at the heaven-aspiring sacrifices. And
he sits down as the Potri also.
4. Agni sits down also as (the sacrificer's) wife 1
at the sacrifice, and as the master of the house in
the house, and as the Brahman 2.
5. Thou zealously approachest as the Upavaktrz'1
of the people who perform the sacrificial service, and
(thou approachest) the offerings of men.
6. And thou zealously performest the messenger-
ship for the man in whose sacrifice thou takest
pleasure, in order to bear the mortal's offering (to
the gods).
7. Find pleasure * in our rites, in our sacrifice,
O Ahgiras. Hear our call !
8. May thy unerring chariot, by which thou
protectest the worshippers, encompass us from
every side.
MAMDALA IV, HYMN Q. 349
NOTES.
The same JRtshi and metre. — Verse i = SV. I, 23. Verse 8
= VS. 111,36; MS. I, 5, 4- 5- "•
Verse 4.
Note 1. ' Wir vermuten : ut£gn£ agnir adhvare . . . die
correctur diirfte evident sein.' Ludwig. The same con-
jecture has been proposed already in 1868 by Prof. Max
Miiller (Chips, 2nd ed., vol. iii, p. 157). In my opinion the
traditional text is correct.
Note 2. The Brahman very probably is not the Brahman
of the later ritual, but the Brdhma;/a^//awsin. See H. O.,
Religion des Veda, p. 396.
Verse 6.
Note 1. The Upavaktr* is identical with the Prajrastr* or
Maitravaruwa of the later ritual. H. O., Religion des Veda,
p. 390.
Verse 7.
Note 1. On £x>shi, cf, Bartholomae, Studien zur Indog.
Sprachgeschichte, I, ai.
3 SO VEDIC HYMNS.
MA7V77ALA IV, HYMN 10.
ASH7AKA III, ADHYAYA 5, VARGA 10.
i l. O Agni ! May we to-day successfully perform,
with thy heedfulness 2, this praise3 which touches
thy heart, which is like a horse, like auspicious
power of the mind.
2. For verily thou, O Agni, hast become the
charioteer of auspicious power of the mind, of real
ability, and of the mighty j^zta.
3. Through these our hymns direct thyself hither-
wards to us like the sun with its light1, O Agni,
gracious with all thy faces.
4. May we to-day worship thee, O Agni, praising
thee with these songs. Thy roarings thunder like
(the thunder) of Heaven.
5. Thy sweetest aspect, O Agni, shines near us
for glory's sake, now by day, now by night, like
gold.
6. Like purified ghrita is thy stainless body ; (it
is) brilliant gold: that (body) of thine has shone1,
O self-dependent one, like gold.
7. For even a malice which one has committed,
thou verily drivest away entirely, O righteous Agni,
from the sacrificing mortal *.
8. May our friendship, O Agni, our brotherhood
with you, the gods, be blessed. This is our navel
(i. e. relation) in our seat, in this udder '.
MAtfDALA IV, HYMN IO. 35!
NOTES.
The same fiishi. The metre is stated to be Padapankti
(verses 4, 6, 7, Padapankti or Ushwih ; verse 5, Mahapada-
pahkti; verse 8, Ushmh): see on this metre M. M.,
vol. xxxii, p. xcviii seq. ; H. O., Prolegomena, p. 98 ;
Kiihnau, Die TrishAibh-^agati-Familie, p. 234 seq. —
Verse i = SV. I, 434; MS. I, 10, 3. Verses i~3 = SV. II,
1127-1129 ; VS. XV, 44-46. Verses i~4 = TS. IV, 4, 4, 7.
Verse r, 2, 4 = MS. II, 13, 8. Verse 3 = MS. IV, 10, 2.
Verse 6=TS. II, 2, 12, 7; MS. IV, 12, 4.
Verse 1.
Note 1. The AvasAna in this verse ought to stand before
hr/dispmam, not after this word, as the traditional text
places it. /?/dhy£ma, consequently, cannot be accented.
Note 2. Dr. Neisser's opinion on 6ha is different
(Bezzenberger's Beitrage, XVIII, 312).
Note 3. I read st6mam, which is frequently found as the
object of the verb r/dh, and which in several passages
receives the epithet hr*dispr/>.
Verse 3.
Note 1. On the syntactical form of this comparison, see
Bergaigne, Melanges Renier, p. 95.
Verse 6.
Note L Or rotate, ' shines ' ?
Verse 7.
Note 1. The AvasSna ought to stand before martat. Cf.
above, verse i, note i.
Verse 8.
Note 1. Cf. above, IV, 7, 7. The meaning seems to be :
in this sacrificial place, where the cows give milk.
352 VEDIC HYMNS.
MAAT/?ALA iv, HYMN 11.
ASHTAKA III, ADHYAYA 5, VARGA 11.
1. Thy auspicious face, O mighty Agni, shines in
the neighbourhood of the sun l. Brilliant to see, it
is seen even by night. Soft to behold is the food
in thy (beautiful) body2.
2. O Agni, disclose (wise) thoughts for him who
praises thee ; (disclose) the opening, when thou,
O strong-born, hast been praised with trembling.
Grant unto us, O very great one, such a rich prayer
as thou with all the gods wilt hold dear, O brilliant
one.
• 3. From thee, O Agni, genius is born, from thee
(wise) thoughts, from thee beneficent hymns. From
thee comes wealth adorned with heroes1 to the thus-
minded mortal who worships thee.
4. From thee the racer is born that wins booty,
whose energy expands round-about *, the helpful,
of true strength ; from thee delightful wealth sent
by the gods ; from thee, O Agni, the swift and
impetuous horse.
5. Thee, O Agni, the pious mortals seek to win
by their prayers as the first, thee the god with
agreeable speech, O immortal, who drivest away
malice, the household god, the lord of the house,
the wise one.
6. (Drive) far from us senselessness and anguish ;
(drive) far all ill-will from him whom thou attendest1.
Be gracious at evening, Agni, son of strength, to him
whom thou, the god, attendest with welfare.
MA^DALA IV, HYMN II. 353
NOTES.
The same Kishi. Metre, Trish/ubh.— Verse i=TS. IV,
3> J3> !•
Verse 1.
Note 1. Comp. above, IV, 10, 5. rotate upikd.
Note 2. Literally, ' in thy appearance ' (rfcp6). Thus the
Soma is stated, IX, 16, 6, to purify itself rftpe avyaye,
literally, ' in the appearance of the sheep/ i. e. in the filter
made of sheep's hair.
Verse 3.
Note 1. See Lanman, p. 560 ; Pischel, Ved. Studien, II,
Verse 4.
Note 1, On vih£.y£A, see V. Henry, Les livres VIII et IX
de l'Atharva-v<*da (1894), p. 40 (AV. VIII, 2, 7).
Verse 6.
Note 1. Probably the correct Padap£/£a reading would
be, as Prof. Bartholomae (Bezzenberger's Beitrage, XV,
190) has noticed, yim nip£si (cf. Pdda d : ydm . . . sa£ase).
If ydt is correct, the translation will be : ' (drive) far all ill-
will when thou protectest (us)/ — Bartholomae proposes
either to change asmat to asmat, or to interpret it as an
equivalent of asmdt. It is possible, though in my opinion
not very probable, that the text should be changed. The
ablative asmdt very frequently depends on dr&
[46j A a
354 VEDIC HYMNS.
MANDALA IV, HYMN 12.
ASH7VUCA III, ADHYAYA 5, VARGA 12.
i. May the man who holds the sacrificial ladle
and kindles thee, O Agni, who thrice prepares food
for thee on this day, victoriously overcome (his foes)
through his lustre, wise through the power of thy
mind, O G&tavedas.
21. He who toiling brings fuel to thee, doing
service to thy, the great (god's) face, O Agni,
kindling thee at evening and. at dawn — he prospers,
obtains wealth, and destroys his enemies.
3. Agni is master of mighty royal power l ;
Agni (is master) of gain, of the highest wealth. He,
the youngest, self-dependent (god) in the right way
distributes treasures to the mortal worshipper.
4. Whatever sin, O youngest (god), we have
committed against thee in thoughtlessness, men as
we are *, make thou us sinless before Aditi ; release
us from (every) guilt on all sides, O Agni !
5. Even from great guilt, O Agni, from the prison
of gods and of mortals — let us, thy friends, never
be harmed ; grant luck and weal to kith and kin.
6'1. As you formerly have .released, O Vasus, the
buffalo, cow bound by the foot, O worshipful gods,
thus take away from us this distress. May, O Agni,
our life be further prolonged.
MAMDALA IV, HYMN 12. 355
NOTES.
The same Rishl and metre.— Verse 4=TS. IV, 7, 15, 6;
MS. Ill, 16, 5. Verse 5 = MS. IV, n, i. Verse 6=TS.
IV, 7, 15, 7; MS. III.I6, 5; IV, n, I.
Verse 2.
Note 1. With the beginning of this verse, comp. above,
IV, 2, 6.
Verse 3.
Note 1. Comp. Roth, Zcitschr. der D. Morg. Ges.,
XLVIII, 114-
Verae 4.
Note 1. Grassmann is right in giving to purushatrl the
meaning 'unter den Menschen,1 and in observing with
reference to our passage: 'wo die Bedeutung "nach
Menschenweise " (s. purushati) besser passt.' The same is
the opinion of Bohtlingk-Roth. No doubt we should
read purushitA; cf. VII, 57, 4=X, ij, 6. yat vaA 4gaA
purushit4 kdrima ; IV, 54, 3. d£itti ylt Aakrimi . . . puru-
shatvlt&.
Vene 6.
Note 1. This verse is identical with Rig-veda X, ia6p 8.
A a 2
356 VEDIC HYMNS.
MAA^ALA IV, HYMN 13.
ASH7AKA III, ADHYAYA 5, VARGA 13.
1. Benevolent Agni has looked on the breaking
of the shining dawns, on the bestowal of treasures.
Come to the .dwelling of the virtuous (mortal), ye
Asvins. The god SArya rises with his light.
2. The god Savitre has sent his light upward1,
shaking his banner2 like a warrior who fights for
cows3. Varuwa and ^Mitra follow the law, when
they make the Sun rise on heaven.
3. Him whom (the gods) dwelling in firm peace,
and never losing their object, have created for dis-
persing the darkness — Him, the Sun, the all-observer,
the seven young fallow mares carry forward.
4. With (thy horses) most ready to \ run thou
goest1 forward, spreading out thy web (of light),
removing (from the world) the black cloth (of dark-
ness), O god. The rays of the Sun hive shaken 2
the darkness, and have sunk it into the waters like
a hide.
5. Unsupported, unattached, spread out down-
wards-turned— how is it that he1 does not fall down?
By what power of his does he move ? Who has
seen (that) ? Erected as the pillar of Heaven he
protects the firmament.
MAtfDALA IV, HYMN 13. 357
NOTES.
The same JRtshi and metre. — Verse 4=TB. II, 4, 5, 4.
This hymn and the next evidently form a couple. They
have the same number of verses, and are composed in the
same metre. They are both addressed to Agni in his
matutinal character, or rather to the A^vins, who are in-
voked to partake of the matutinal oblation (13, I ; 14, 1. 4).
The first verse of 13 is quite similar to that of 14; the
same may be said of the second verses of the two hymns ;
the concluding verse of both is identical.
Verse 2.
Note 1. Cf. above, IV, 6, 2.
Note 2. Cf. Zend drafsha, 'banner.'
Note 3. Cf. IV, 40, 2. satva bharisha// gavishaA.
Verse 4.
Note 1. The Sun is addressed.
Note 2. It is more natural to take davidhvataA as nom.
plur. than as gen. sing. (Ludvvig).
Verse 5.
Note 1. The Sun.
358 VEDIC HYMNS.
MA;VZ?ALA IV, HYMN 14.
ASHTAKA III, ADHYAYA 5, VARGA 14.
1. Agni G&tavedas, the god, has looked on the
dawns that shine with all their might1. Come hither,
O NAsatyas 2) wide-ruling (gods), on your chariot tc
this our sacrifice.
2. The god Savitrz has sent his shine upward
producing light for the whole world. The Sun,
shining with his rays, has filled Heaven and Earth
and the air.
3. The red one1, carrying hither (bliss)2, has
come with her light, the great, brilliant one, shining
with her rays. Ushas, the goddess, awakening (all
beings) to welfare, goes along on her well-yoked
chariot.
4. May those chariots and horses, most ready to
drive, drive you l hither at the break of dawn. For
the5e Somas are for you l that you may drink the
honey-drink 2. Rejoice, O manly ones, at this sacri-
fice.
5- = IV, 13,5-
NOTES.
The same ^?/shi and metre. — No verse of this hymn
occurs in the other Sawhitas. On the parallelism in which
IV, 14 stands to IV, 13, see the introductory note on
IV, 13-
Verse 1.
Note 1. On mahobhiA, see vol. xxxii, p. 196 seq. (I, 165,
5, note 3). Here the word refers to the powerful light of
MAtfDALA IV, HVMN 14. 359
the dawn, not of Agni, cf. VI, 64, 2. usha^ devi r6£am£n£
mdhobhiA.
Note 2. On the mention of the NAsatyas (A^vins) in this
connection, compare the introductory note on IV, 13.
Ven» 8.
Note 1. The Dawn as before.
Note 2. That an object like * bliss ' is to be supplied, is
shown by such passages as I, 48, 9. usha/i . . . £vdhant!
bhflri asmdbhyam saiibhagam ; I, 92, 3. (the Dawns) fsham
vahantU sukr/te sud^nave ; 1, 113, 15. (the Dawn) Avdhantl
p6shy£ v4ry4»i.
Verse 4.
Note 1. The text has the dual of the pronoun. The
Ajvins are addressed.
Note 2. It is the peculiar character of the A,rvins that
they drink mddhu ; see Hillebrandt, Vedische Mythologie,
vol. i, p. 239 seq. H. O., Religion des Veda, p. 208, note 4 ;
p. 367, note 2.
360 VEDIC HYMNS.
MAM0ALA IV, HYMN 15.
ASH7AKA III, ADHYAYA 5, VARGA 15-16.
1. Agni, the Horn, he who is a strong horse, is
led around at our sacrifice, the god worshipful among
the gods.
2. Agni goes thrice l around the sacrifice, like a
charioteer, conveying the enjoyment 2 to the gods.
3. Agni, the lord of booty, the sage, has circum-
ambulated the oblations, bestowing treasures on the
worshipper.
4. This (is the Agni) who is kindled in the front
for DevavAta's son, the Srz'%ayaT, the brilliant (god),
the deceiver of foes.
5. May the strong mortal be the master of this
(god), of an Agni like this, with sharp teeth and
bountiful.
6\ Him they clean day by day like a racer that
wins (booty), like (Soma), the red young child of
Heaven 2.
7. When Sahadeva's son, the prince, thought of
;ne with two bay horses *, I rose up like one who is
called.
8. And immediately I accepted from Sahadeva^s
son, the prince, those adorable two bay horses which
he offered me.
9. May this prince Somaka, Sahadeva's son, live
long, for your sake, O divine A^vins !
10. Give long life, O divine A^vins, to this son
of Sahadeva, the prince !
MAtfDALA IV, HYMN 15. 361
NOTES.
The same /?z'shi. Metre, Gayatrt.— Verses 1-3= TB. Ill,
6,4,1-, MS. IV, 13, 4. Verse 3= SV. I, 30 ; VS. XI, 45 ;
TS.IV,i,a,S; MS. I,-i,9.
The first three verses are characterised by the constant
allusions to Agni's being carried around, and, in connection
therewith, by the frequent repetition of the preposition pdri.
Probably these verses formed an independent Tri£a-hymn,
the position of which would be according to the laws of
arrangement of the Sawhitd ; this Tri£a seems, conse-
quently, to belong to the original collection of hymns. The
verses 4-10, on the other hand, or at least the verses 7-10,
would seem to be a later addition ; the verses 4-6 can be
considered as a TrL£a belonging to the original Sawhiti,
though in this case it is difficult to explain why the verses
7~JO, which do not contain any reference to Agni, have
been inserted here at the end of the series of Agni hymns.
Another argument against the separation of the verses 4-6
from the rest of the Stikta is the mention of the prince
Sr/flgaya in verse 4 : verses 7-10 refer to a prince Somaka
Sahadevya, and we know from the Aitareya Br&hmawa
(VII, 34, cf. Satapatha Brahmawa II, 4, 4, 4) that this
prince also belonged to the Sr/^aya tribe.
Verse 2.
Note 1. Cf. above, IV, 6, 4.
Note 2. I. e. the offering which the gods enjoy.
Verse 4.
Note 1. This Sw/^aya Daivavfita is mentioned also in
VI, 27, 7-
Verse 6.
Note 1. The first Pdda of this verse is identical with the
first P4da of VIII, 102, 12.
362 VEDIC HYMNS.
"Note 2. T&e red young child of Heaven seems to be the
Soma. The Soma frequently is called arushd (' red '), and
is said to be cleansed by men ; in IX, 33, 5 ; 38, 5, the
expression diva// sisu/i ('the young child of Heaven') is
used with regard to him.
Verse 7.
Note l. I.e. when he thought of presenting me with the
two horses.
MAtfDALA V, HYMN I. 363
MAjV/?ALA V, HYMN 1.
ASH7AKA III, ADHYAYA 8, VARGA 12-13.
1. Agni has been wakened by the fuel of men, in
face of the Dawn who approaches like a milch-cow.
His flames stream forward to the sky like quick
(birds) that fly up to a branch.
2. The Hotrz has been wakened that there may
be sacrifice for the gods. Gracious Agni has stood
upright in the morning. When he has been kindled,
his brilliant stream of flames has been Seen. The
great god has been released from darkness.
3. When lie has wakened the string of the crowd
(of worshippers) l, the bright Agni anoints himself
with bright cows2. Then the Dakshi«a is yoked,
striving for gain3. He who stands upright has, by
the sacrificial ladles, sucked her who lies extended 4.
4. Towards Agni the minds of the pious turn
together as (all) eyes (turn) to the sun. When both
Dawns of different colour1 give birth to him, the
white racer is born at the beginning of days.
5. For He, the noble one, has been born at the
beginning of days, the red one has been laid down
in the woods that have been laid down. Agni, the
Hotrz, the best sacrificer, has sat down, bestowing
his seven treasures on every house.
6. Agni, the Hotr/, the best sacrificer, sat down
in the mothers lap, in the sweet-smelling place, the
young sage growing up in many places, the
righteous one, the supporter of tribes, and kindled
in their midst.
364 VEDIC HYMNS.
7. They magnify with adorations that priest
efficacious at sacrifices, Agni the Hotrz, who has
spread himself over heaven and earth according to
AVta ; they groom (Agni), the own racer (of men),
with Ghrz'ta.
8. He who likes to be groomed, is groomed in
his own (abode), the house-friend1, praised by sages,
our auspicious guest, the bull with a thousand horns
who has the strength of such a one. O Agni ! By
this power thou surpassest all other (beings).
9. O Agni ! Thou overtakest all other (beings) in
one moment (for the sake of him) to whom Thou
hast become visible as the fairest one, thou who
shouldst be magnified, the wonderful, brilliant one,
the beloved guest of human clans.
10. To thee, O youngest (god), the tribes bring
tribute, O Agni, from near and far. Behold l the
grace of the most glorious (god) ! Mighty, O Agni,
is thy great and glorious shelter.
1 1 . Mount to-day, O shining Agni, the shining
car, in the neighbourhood of the worshipful (gods).
Knowing the paths, the wide air l, bring hither the
gods that they may eat the oblation.
12. We have pronounced an adoring speech to
the holy sage, to the manly bull. GavishMira ador-
ingly has sent his song of praise to Agni as the gold
(i. e. the sun) far-reaching (is sent by the gods
upward) to the sky.
NOTES.
The TJzshis are Budha Atreya (cf. verse I, dbodhi) and
Gavish//;ira Atreya (cf. verse 12). The metre is Trish/ubh.—
Verse i = SV. I, 73 ; AV. XIII, a, 46 ; VS. XV, 24; TS.
MAtfDALA V, HYMN I. 365
IV, 4, 4, i. Verses 1-2 = MS. II, 13, 7. Verses 1-3 = SV.
II, 1096-1098. Verse 5 = TS. IV, i, 3, 4. Verse 6 = MS.
IV, n, i; TB. I, 3, 14, i. Verse 9=TB. II, 4, 7, 10.
Verse io=MS. IV, n, 4; TB. II, 4, 7, 9. Verse ia = MS.
11,13,7; TB. IV, 4, 4, a; VS. XV, 25.
Verse 3.
Note 1. The meaning seems to be : when Agni has set
into motion the string (representing the prayers, &c.) by
which the worshippers tie and instigate him and the other
powers of the sacrifice. Cf. IV, i, 9. prd tdm (scil. agnfm)
mahy£ raranayd nayanti ; IX, 87, i, Irvam nd tv& (scil.
s6mam) v^fnam mar^dyantaA £kkh* barhf/; rajanabhi//
nayanti. See also I, 163, 4. 5.
Note 2. I.e. with bright ghr/ta.
Note 8. The Dakshi«4 or sacrificial gift offered by the
Ya^amdna to the ministrant priests, is represented here
as a car which is yoked in the morning. Cf. Bergaigne,
Rel. Vedique, I, 128; III, 283.
Note 4. * He who stands upright ' is Agni ; ' she who
lies extended* seems to be the cow, i.e. the glw'ta which
Agni sucks by means of the sacrificial ladles. — See also
Pischel, Vedische Studien, II, 113, from whose interpreta-
tion I differ;.
Verse 4.
Note 1. I.e. Night and Dawn.
Verse 8.
Note 1. I cannot adopt the conjectures of Bartholomae
(Bezzenberger's Beitrage, XV, 197) on sv6 damftnftA.
\
Verse 10.
Note 1. The human worshipper seems to be addressed ;
the ' most glorious one ' is very probably Agni.
Verse 11.
Note 1. Vidvin, which may be construed with the genitive
or with the accusative, stands here with both cases.
366 VEDIC HYMNS.
MAA^ALA V, HYMN 2.
ASH7AKA III, ADHYAYA 8, VARGA 14-15.
1. The young mother carries in secret the boy
confined1; she does not yield him to the father.
People do not see before them his fading * face laid
down with the Ardti 3.
2. Who is that boy, O young woman, whom thou,
the Peshl \ carriest ? It is the queen who has borne
him. Through many autumns the fruit of the womb
has increased. I saw him born when his mother
gave birth to him.
3. I saw him the gold-toothed, brilliant-coloured
preparing his weapons far from his dwelling-place l.
After I have offered to hrm the ambrosia cleared
(from all impure mixture) 2 — what may the Indra-
less, the hymnless do to me ?
4. I saw him, the highly shining (Agni), walking
far from his dwelling-place, like (a bull) together
with the herd '. Those (women) have not held
him, for he has been born. The young women
become grey2.
5. Who have separated my young bull from the
cows that l had no cow-herd, not even a stranger ?
May those who have held him, let him loose. May
he, the knowing one, lead the cattle towards us.
6. Him, the king of dwellings (P)1, the dwelling-
place of people, the ArStis have laid down 2 among
men. May the .spells of Atri loose him. May the
reproachers become reproachable (themselves).
7. Thou hast loosed the bound tSuna^jepa from
MAJVDALA V, HYMN 2. 367
the thousand sacrificial posts ; for he toiled (wor-
shipping thee). Thus, O Agni, loose from us the
fetters, O knowing Hot/V, sitting down here.
8 l. For thou hast gone away 2 from me, because
thou wert angry ; (this) the protector of the laws
of the gods3 has told me. (But) Indra, the knowing
one, has looked after thee. Instructed by him,
O Agni, I have come hither.
9. Agni shines with mighty light ; he makes all
things visible by his greatness. He conquers godless,
wicked wiles. He sharpens his two horns in order
to pierce the Rakshas.
10. And may the roarings of Agni mount up to
the sky, with sharp weapons in order to kill the
Rakshas. In his rapture his flames break down
(everything); the godless hindrances do not hold
him back.
11. This song of praise, O strong-born (Agni),
I, the priest, have fashioned for thee, as a skilful
workman (builds) a chariot1. If thou acceptest that
(praise), O god Agni, may we conquer thereby waters
together with the sun.
12. May the bull1 with mighty neck, grown
strong, with no foe to resist him, get together
the niggard's wealth. Thus the immortal (gods)
have spoken to this Agni : may he grant protection
to the man who has spread the Barhis ; may he
grant protection to the man who brings offerings.
NOTES.
The /?ishi of verses i, 3-8, 10-12 is Kumira Atreya, or
Vrisn CAna ; or both are the jRishis of these verses. Of
the verses 2 and Q Vrua alone is the JRishi. The metre is
368 VEDIC HYMNS.
TrishAibh (verse 12, Sakvart).— Verse 9=AV. VIII, 3, 24.
Verses 9, lOatTS. I, 2, 14, 7. Verse n = TB. II, 4, 7, 4.
A part of this hymn is very obscure. I do not think,
as does Prof. Geldner (Festgruss an Roth, 192), that the
story of the SA/y&yanakam (see S&ya;/a's commentary, and
compare Pankavimsa. Brdhma#a XIII 3, 12), of the Puro-
hita Vrisa, \yho drives with the king on the royal chariot
and kills a boy, throws any real light on the difficult points
of the hymn. Nor does it seem to me that, as is the
opinion of. Prof. Hillebrandt (Zeitschrift der Deutschen
Morgenlandischen Gesellschaft, XXXIII, 248 seq.), the first
six verses, which Hillebrandt considers as an independent
hymn, contain a description of how the fire which they
try to produce by the attrition of the Arams, does not
appear. In my opinion the hymn — which is really one
hymn as the tradition gives it — is a prayer of a person
who suffers, who feels himself bound by the fetters of
distress (verse 7) and persecuted by the power of Rakshas
(verses 9, 10). Agni, formerly resplendent, has decayed
and has forsaken him : may Agni be restored to his former
might (verse 6), and may we ourselves be released from
all distress (verse 7, &c.). Possibly the hymn is connected
with the rite of Punarddheya, where the sacrificial fire
which has brought no luck to the sacrificer, is extinguished,
and after an interval a new fire is established (H.O.,
Religion des Veda, p. 353). There may of course be other
special points, beyond the reach of our conjectures, which,
if known, would elucidate several of the obscure allusions
so frequent in the first verses of the hymn.
Verse 1.
Note 1. The boy very probably is Agni. — With the
words simubdham guh4 bibharti, cf. 1, 158, 5. siisamubdham
ava-ddhu>i.
Note 2. Not without hesitation I translate mindt as if
it were the middle mindndm. Possibly the word means :.
'which violates (the ordinances)/ i.e. which does not shine
and bring luck to men as it usually does. Nd seems, as it
MAJVi)ALA V, HYMN 2. 369
usually docs (cf. Delbruck, Altindische Syntax, p. 543),
to belong to the whole clause, and not to minit.
Note 3. Bohtlingk-koth and Grassmann conjecture
aratndu; Hillebrandt,ar&tdu ; Geldner (Festgruss an Roth,
192), drdtau. Geldner seems to be right (cf. verse 6),
though it will scarcely be possible to determine what con-
crete being was here thought of. Geldner says, ' Gemeint
ist die Pu&Hka, welche die Gluth des Feuers entfuhrt hat ; '
but, as has already been observed, I do not think that this
traditional story on the meaning of our hymn is of any
real value.
Verse 2.
Note 1. The meaning of Pesht is unknown. The word
seems anyhow to describe the wrong mother as low or
contemptible. Agni is degraded by sojourning with her,
while his proper nature is glorious, for he is the queen's
son.
Verse 3.
Note 1. Agni has forsaken his proper dwelling.
Note 2. On vipr/kvat, cf. Taitt SawhitS. III, i, 6, 2!
yuna^-mi tisraV/ vipr/£a// sfiryasya te ; V^f. Sa/#hit£ IX, 4.
sampr/£au stha/j sam md bhadre'tfa prmktam ; vipr/£au
stha// vl m£ pdpmand prmktam. Vi-prtfe seems to mean,
consequently, 4 to free something from an admixture/ and
amr/tam vipr/kvat seems to be ambrosia in which dwells
the power of getting free from bad admixtures. Thus in
the passage quoted from the Taitt. Sawhita the Sun is
referred to as thrice cleared from all impure elements. It
is quite uncertain whether the expression used here refers
or not to the myth of the churning of the ocean (Geldner,
loc. cit.), and I do not think that we should translate
amr/tam vipr/kvat, as Geldner does, * das was sich als
Nektar ausscheidet'
Verse 4.
Note 1. I read with Bbhtlingk-Roth sumddyutham.
Note 2. The young women seem to be hostile beings c*,
[46] B b
370 VEDIC HYMNS.
the same kind as the young woman mentioned in verse 2.
They try to seize Agni, but he has been born already;
his fiery, unassailable nature has been formed. I do not
pretend to know what it means that then those female
foes become grey with age. * I think they are the Dawns
who hold Agni in the dark ; but when he escapes and
is actually born, they, the Dawns, become grey.' M. M.
Verse 5.
Note 1. The relative pronoun ydsh&m seems to refer both
;o the bull (maryakdm) and to the cows (g6bhiA). The
bull probably is Agni who has been separated from the
cows, i.e. the oblations, prayers, &c. (?) ' Possibly the bull
Agni, the rising sun, has been separated from the cows, the
clouds or dawns.' M. M.
Verse 6.
Note 1. Vas£m r^nam. I cannot follow the interpre-
tation of Pischel, Vedische Studien, I, 210.
Note 2. Or nf dadu^, c they have bound him*? Cf. dva
srz^antu in the third P£da, and nfditam in verse 7.
Verse 8.
Note 1. The whole verse is nearly identical with X, 32, 6.
Note 2. I consider afyeA (cf. Bartholomae, Arische
Forschungen, II, 72, 76; Studien zur Indogermanischen
Sprachgeschichte, I, 21) as 2nd sing, pluperfect of the
root i.
Note 3. Varu//a ?
Verse 11.
Note 1. With the second P&da compare I, 130, 6 ; V,
*9, 15-
Verse 12.
Note 1. The bull of course is Agni.
M AM) ALA V, HYMN 3. 371
MAJVZ?ALA V, HYMN 3.
ASH7AKA III, ADHYAYA 8, VARGA 16-17.
1. Thou, O Agni, art Vanma, when born; thou
becomest Mitra when kindled. In thee, O son of
strength, the VijvedevSs (dwell). Thou art Indra
for the mortal worshipper.
2. Thou becomest Aryaman when thou bearest l
the secret name of the maidens, O self-dependent
one. They anoint (thee) with cows * like the well-
established Mitra 3, when thou makest husband and
wife one-minded.
3. For thy glory the Maruts have cleansed them-
selves *, who are thy fair and brilliant offspring,
O Rudra 2 ! The footprint of Vishnu which is put
down in the highest place : therewith thou protectest
the secret name of the cows.
4. By thy beauty, O god, the gods are beautiful
to behold1. Assuming many (powers or goods)
they attached themselves to immortality. Men have
set down Agni as the Hot*7, the U^fs, honouring
(him), the praise of Ayu 2.
5. There is no (other) Hotrt before thee, a better
sacrificer1 ; no one surpasses thee, O self-dependent
one, by wisdom. And that house of which thou art
the guest, he 2, O god, will overcome the mortals by
his sacrifice.
6. May we overcome the mortals, O Agni, pro-
tected by thee, striving for wealth, awaking (thee)
with offerings ; may we (overcome mortals) in the
contest, in the distribution l of days ; may we (over-
come them) by wealth, O son of strength !
B b 2
372 VEDIC HYMNS.
7. If a man should turn upon us sin or guilt,
bring ye the evil on him who pronounces evil spells
(against us). Destroy, O knowing one, such a curse,
O Agni, (of a man) who injures us by falsehood.
8. Thee, O god, the ancient (mortals) have made
their messenger at the break of this (dawn), and
have sacrificed with their oblations, when thou goest
along, O Agni, in the abode of wealth, a god kindled
by the mortals and by the Vasus.
9. Protect the father— drive away (evil) as the
knowin^^one — (the tather) who is considered1 as
thy son, O son of strength 2. When, O sapient
(Agni), wilt thou look upon us ? When wilt thou,
who knowest 7?/ta, requite (human deeds) ?
10. The father.1 adoring gives many names to
thee, O Vasu, if thou shouldst take pleasure therein.
Will not Agni, delighting in his divine power, grant
us his favour, he who has grown strong ?
11. Thour indeed, O Agni, youngest one, bringest
thy praiser across all dangers. Thieves have been
seen and deceitful men; dishonest people have come
with unknown designs.
12. These our processions have been directed
towards thee. Yes, to thee, the Vasu, this guilt has
been confessed. Verily this Agni, grown strong,
will never surrender us to the curse nor to him who
does harm to us.
NOTES.
The^/shi isVasiuruta Atreya; the metre is Trish/ubh.—
No verse of this hymn occurs in the other SawhitSs.
Verse 2.
Note 1. I think that we must read bfbharshi.
MAJV.DALA V, HYMN 3. 373
Note 2. I.e. with butter.
Note 3. On Mitra as the god of alliances, and the
anointing of Mitra — possibly of an object that represents
Mitra— see H. O., Religion des Veda, p. 186, note i. Cf.
also Pischel, Vedische Studien, I, 93 seq.
Verse 3.
Note 1. I.e. they have adorned themselves. Cf. VII,
39, 3. ur£v antarikshe matgayanta subhr£/i.
Note 2. Rudra of course is here a name of Agni.
Verse 4.
Note 1. Sudr/jaA, which I have translated as nom. plur.,
may also be understood as gen. sing. : c by thy beauty,
who art beautiful to behold, O god, the gods, assuming, &c.'
Note 2. Cf. Narlrawsa. — This hemistich is nearly
identical with IV, 6, n.
Verse 5.
Note 1. Comp. above, III, 17, 5.
Note 2. The construction is rather free.
Verse 6.
Note 1. Viditheshu dhnim : cf. above, I, 31, 6, note 2
(p. 26 seq.).
Verse 9.
Note 1. See Neisser, Bezzenberger's Beitrage, XVIII,
310.
Note 2. Bergaigne (Religion Wdique, II, 103) proposes
to read yodhi without accent and to derive it, as Delbrtick
does, from yu (not from yudh); he translates the first
hemistich : ' Protege-nous, £carte le p&re qui passe pour
ton fils.' I think that he is right as to the verb yu, but
that the accent of y6dhi is correct ; the words yodhi vidv£n
form a parenthesis. Agni is invoked to protect the father
of the sacrificing tribe (comp. verse 10), or the father of
374 VEDIC HYMNS.
Agni himself, i.e. the sacrificer or the priest, who is him-
self considered, at the skme time, as the son of Agni (see
Bergaigne, I, 37 seq. ; Geldner, Vedische Studien, I, 167).
Verse 1O.
Note 1. ' The father ' may either be the father spoken
of in verse 9 (see verse 9, note a). Or the word may refer
to Agni : c He who adores thee, gives many names to thee,
if thou, the father, O Vasu, &c.'
MAA'DALA V, HYMN 4. 375
MANDALA V, HYMN 4.
ASHTAKA III, ADHYAYA 8, VARGA 18-19.
1. Thee, O Agni, the treasure-lord of treasures,
I gladden at the sacrifices, O king! May we,
striving for gain, conquer gain through thee; may
we overcome the hostilities of mortals.
2. Agni, the bearer of oblations, our ever-young
father, is mighty, brilliant, beautiful to behold among
us. Shine (on us) food with a good household1.
Turn all glory towards us 2.
3. Establish Agni as the Hotrt, the sage of the
clans, the lord of Tiuman clans, the bright purifier,
whose back is covered with ghee, the omniscient.
May he obtain the best goods (for us) among the
gods.
4. Enjoy thyself, O Agni, joined with !<&, uniting
thyself with the rays of the sun. Enjoy our fuel,
O G&tavedas, and bring the gods hither that they
may eat our offerings.
5. Welcome, as our household-god and the guest
in our dwelling, come to this our sacrifice as the
knowing one. Dispelling, O Agni, all (hostile)
attempts, bring to us the possessions of those who
are at enmity with us.
6. Drive away the Dasyu with thy weapon,
creating strength for thy own body. When thou
bringest the gods across (to us), O son of strength,
then, O manliest Agni, protect us in (our striving
for) gain.
7. May we worship thee, O Agni, with hymns,
with offerings, O purifier with glorious light. Stir for
us wealth with all goods ; bestow on us all riches !
376 VEDIC HYMNS.
8. Enjoy, O Agni, our sacrifice, our offering,
O son of strength who dwellest in three abodes.
May we be well-doers before the gods. Protect us
with thy thrice-protecting shelter.
9. Bring us across all difficulties and dangers,
O G&tavedas, as with a boat across a river. Agni,
being praised with adoration as (thou hast been
praised) by Atri, be a protector of our bodies.
10. When I, the mortal, call thee, the immortal,
thinking of thee with humble mind \ bestow glory
on us, O G&tavedas ; may I attain immortality,
O Agni, with my offspring.
11. The well-doer to whom thou, O Agni G&ta-
vedas, createst pleasant freedom, will happily attain
wealth with horses and sons, with valiant men and
cows.
NOTES.
The same /?*shi and metre.— Verse i=TS. I, 4, 46, 2.
Verse 2=TS. Ill, 4, 11, i ; MS. IV, 12, 6 ; 14, 15. Verse
5=AV. VII, 73, 9 ; TB. II, 4, i, i ; MS. IV, 11, i. Verae
9=TB. II, 4, i, 5; TA. X, a, i ; MS. IV, 10, i. Verses
10, ii=TS. 1,4,46, I-
Verse 2.
Note L According to the traditional text, su-g4rhapaty£A
must be an epithet of fshaA. But the conjecture of
Bohtlingk-Roth, su-g4rhapatydA, has great probability:
' as the good protector of our household, shine food on us.'
Cf. AV. XII, 2, 45=TB. I, 2, i, 20.
Note 2. The second hemistich is nearly identical with
III, 54, 22.
Verse 10.
Hote 1. See Pischel, Vedische Studien, I, 221.
MAtfDALA V, HYMN 5. 377
MAM9ALA V, HYMN 5.
ASH7AKA III, ADHYAYA 8, VARGA 20-21.
APR! HYMN.
1. Sacrifice sharp ghri'ta to the well-kindled light,
to Agni G&tavedas.
2. May the unbeguiled Narlsa^sa make this
sacrifice ready ; for he is a sage with honey in his
hand.
31. Agni, magnified by us, bring hither to our
help the bright, beloved Indra, with easy-going
chariots.
4. Soft like wool 1 spread thyself (O Barhis). The
hymns have been sung to thee. Be to us for success,
O beautiful (Barhis) !
5. O divine, easily passable doors open your-
selves for our protection. Fill the sacrifice (with
bliss) further and further !
6. We approach (with prayers) Night and Morn-
ing, whose face is beautiful, the increasers of vital
strength, the two young mothers of J?ita.
7. On the wind's flight, magnified, ye two divine
Hotris of man, come hither to this our sacrifice.
8 l. I /4, Sarasvatt, and Mahl, the three comfort-
giving goddesses, they who do not fail, shall sit
down on the sacrificial grass.
9. Come hither as a friend, Tvashfr*, and mighty
in welfare, and also by thyself, protect us in every
sacrifice.
TO. Where thou knowest, O tree (i.e. sacrificial
VEDIC HYMNS.
post), the secret names of the gods, to that place
make the offerings go.
u. Sv&hd to Agni and Varutfa! Svdh& to Indra
and the Maruts ! Sv4hA to the gods for our offering !
NOTES.
The same Kishi. Metre, GAyatrf.— Verse i=VS. Ill, a.
Verse 9=TS. Ill, i, n, 2. Verse io=TB. Ill, 7, 2, 5.
Verse 3.
Note 1. The first hemistich is identical with I, 142, 4.
Verse 4.
Note 1. On tfr#a-mrad£/;, see Lantnan, Noun-Inflection,
p. 5<5o.
Verse 8.
Note 1. This verse is identical with I, 13, 9.
MAJVDALA V, HYMN 6. 379
MAJVZ>ALA V, HYMN 6.
ASH FAR A III, ADHYAYA 8, VARGA 22-23.
1. I think of that Agni who is a Vasu, to 'whom
the milch-cows go home, the swift horses (go) home,
(our) own racers (go) home. Bring food to thy
praisers !
2. He is Agni who is praised as the Vasu, he to
whom the milch-cows come together, and the quickly
running horses, and the well-born liberal patrons.
Bring food to thy praisers !
3. For Agni, dwelling among all tribes, gives a
racer to the clan. Agni (gives a racer) that is truly
helpful for (winning) wealth l : he (the racer) being
well cherished, will attain precious gain. Bring food
to thy praisers !
4. May we kindle thee1, Agni, O god, the brilliant,
never ageing, in order that yon highly miraculous
fuel of thine 2 may shine in the sky. Bring food to
thy praisers !
5. To thee \ O Agni, our oblation is offered with
a Rik, O lord of bright splendour, highly brilliant,
wonderful lord of the clan, carrier . of oblations !
Bring food to thy praisers !
6. Those Agnis make everything precious prosper
in the Agnis ; they drive forward (precious wealth) ;
they incite it ; they speed it hither in the due way l.
Bring food to thy praisers !
7. Those flames of thine, O Agni, the racers, have
boasted mightily — they who with the flight of their
380 VEDIC HYMNS.
hoofs have made tremble l the stables of the cows.
Bring food to thy praisers !
8. Bring fresh food with fine dwellings, O Agni,
to us, thy praisers ! May we be of those who have
praised (thee), who have thee as their messenger,
house by house. Bring food to thy praisers !
9. Thou warmest in thy mouth, O highly brilliant
one, the two (sacrificial) ladles full of butter. And
mayst thou fill us (with gifts) at our hymns, O lord
of strength ! Bring food to thy praisers !
10. Thus1 they have driven, they have led2,
Agni in the due way by prayers and sacrifices. May
he bestow on us plenty of valiant men, and that
plenty of swift horses (wished for) 3. Bring food to
thy praisers !
NOTES.
The same liishi. The metre is Pankti. — Verse i = SV?
I, 425. Verses 1-3 = VS. XV, 41, 42; MS. II, 13, 7.
Verses i, 3, 2 = SV. II, 1087-1089. Verse 3 = TB. Ill, n,
6, 4. Verse 4=SV. I, 419 5 AV. XVIII, 4, 88; MS. II,
13, 7. Verses 4, 5, 9 = SV. II, 37^-374; TS. IV, 4, 4, 6.
Verse 9= VS. XV, 43 ; TS. II, 3, 12, 7.
Verse 3.
Note 1. At first sight the conjecture of Bohtlingk-Roth
and Grassmann, rayfm, is very tempting, cf. IX, 12, 9.
rayhn . . . su-Abhiivam ; X, 122, 3. rayf«4 . . . su-AbhiivA.
I believe, nevertheless, that on closer examination the
traditional text will prove correct. Sd pritdA evidently
refers to the racer (v&gin) cf. I, 66, 4=69, 5. vd^f nd pri't&i
(cf. also "X, 1 01, 7. prt/rftd Irvdn) : then it follows that
su-Abhiivam also refers to the racer, and r&y£ (cf. 1, 100, 16;
III, 53, 16) will be quite right.
MAJVDALA V, HYMN 6. 38 I
Verse 4.
Note 1. Te stands for the accusative ; see Pischel, Zeit-
schrift der Deutschen Morgenland. Gesellschaft, XXXV,
715 ; Delbruck, Altindische Syntax, p. 205.
Note 2. This refers to the sun. By kindling the sacred
fire men make the sun rise. See H. O., Religion des Veda,
p. no.
Verse 5.
Note 1. The pronoun ' to thee ' stands twice, te in the
first P£da (where it is repeated from the first P&da of
verse 4, & te agne), and tiibhyam (or rather tiibhya) in the
fourth Pada, unless we construe te havi/i.
Verse 6.
Note 1. See Pischel, Vedische Studien, II, 127.
Verse 7.
Note 1. See Gaedicke, Der Accusativ, p. 57.
Verse 10.
Note 1. On the nasalization of eva&, cf. H. O., Prolego-
mena, p. 469 seq.
Note 2. Pischel (Vedische Studien, II, 127) explains
zg\\h as a^ush, the contrary of sa^iish. Bartholomae
(Studien zur Indogennanischen Sprachgeschichte, II, 159,
note 2 ; cf. Indogermanischc Forschungen, III, 108, note i)
conjectures a^ur ( = a^man) yamu/* : 'sic habcn ihn jetzt
auf seiner Bahn festgehaltcn.' I believe, as Saya;/a does,
that this a^uryamu/* contains two independent verbs, a^u//
and yamu^, which are quite correct forms of the roots dig
and yam (see Delbruck, Altindisches Verbum, p. 65). As
to ag, cf. VI, 2, 8. a^ydse agne va^f na ; V, 30, 14. atya//
na \digi raghii/i a^yamana/z ; as to yam II, 5, I. rak^ma
vd^-fnaA (i.e. agneA) yamam. But should not the accent
be yamu/* ?
Note 3. The fourth Pdda is identical with VIII, 6, 24,
382 VEDIC HYMNS.
MANDALA V, HYMN 7.
ASH7AKA III, ADHYAYA 8, VARGA 24-25.
1. O friends, (bring) together your united food
and praise to Agni, the strongest (god) of (human)
dwellings, the offspring of Vigour, the mighty one —
2. At whose onslaught ], wherever it be, men
rejoice in the seat of men, whom the worthy ones
kindle, whom (human) creatures produce.
3. When we get together the food and the offer-
ings of men, he has grasped, with the strength of
his splendour, the rein of /frta.
4. He indeed produces light even by night to
him who is afar, when he, the ever-young purifier,
destroys the lords of the forest.
5. He at whose officiating (men) pour down the
offering of their sweat on the paths — to Him who is
noble by his own nature, the worlds have risen as
to ridges (of hills) —
6. He whom the mortal has acquired, the much-
desired (god), for the refreshment of every one, the
sweetener of nourishment, the homestead for the
Ayu —
7. He indeed, the beast, mows off deserts and
habitable land like a mower, th.e golden-bearded
with brilliant teeth, the jRibhu of undecaying
strength.
8. The bright one for whom (the ghrzta) streams
(quickly) like an axe \ as at (the sacrifice of) Atri.
Him the well-bearing mother has born, as soon as2
she had enjoyed love 3.
9. He who satisfies thee for refreshment, O Agni
MAtfDALA V, HYMN 7. 383
who drinkest butter : mayst thou bestow splendour,
renown, and (wise) mind on such mortals l.
10. Thus I have seized upon the spirit of Adhrif (?)
as upon a head of cattle given by thee l. May then
Atri, O Agni, overcome the Dasyus who do not
give (to the Brahmans) ; may Isha overcome the
men (who do not give).
NOTES.
The Rishi is Isha Atreya (cf. verse 10) ; the metre is
AnushAibh (verse 10, Pahkti). — Verse i=VS. XV, 29;
TS. II, 6, n, 4 ; IV, 4, 4, 3 5 MS. IV, u, i. Verses 2, 3
=TS. II, i, n, 3 ; MS. IV, 12, 4.
Verse 2.
Note 1. Ydsya sdm-rztau : see I, 127, 3.
Verse 8.
Note 1. With the expression svddhiti//-iva rfyate (Lan-
man, Noun-Inflection, p. 375), compare V, 48, 4. ritim
paraj6A-iva. Of course we must ask: what is the thing
that streams so brightly and quickly as an axe moves ?
The thing in question is stated to stream (riyate) for Agni
now as it did at Atri's sacrifice. The expression 'as at
Atri's sacrifice ' seems to show that something like prayers
or libations is alluded to. The verb riyate, on the other
hand, seems to point either to rivers, or to streams of Soma
or of Ghri'ta. Thus, considering that Ghr/ta is mentioned
much more frequently in connection with Agni than Soma,
we are led to the conclusion that the poet speaks here of
streams of Ghrita. Should we not for s\\k\h read sufci,
which would be here as in IV, i, 6; VI, 10, 2 ; IX, 67, 12,
an epithet of Ghrita ? ' He for whom the bright (Ghrfta)
streams quickly like an axe/ The origin of the reading
384 VEDIC HYMNS.
s\ik\k may easily be accounted for ; the word was thought
to refer to Agni. — Another interpretation of this hemistich
has been given by Benfey, Vedica und Linguistica, p. 177.
Note 2. Kr£;*£ : cf. I, 58, 3, note i (p. 47).
Note 3. 'Sobald sie den Liebesgenuss erlangt hatte.'
Pischel, Ved. Studien, I, 71.
Verso 9.
Note 1. The first hemistich speaks of the worshipper in
the singular, the second in the plural.
Verse 10.
Note 1. This hemistich is quite obscure. With manyiim
& dade, cf, for instance, X, 48, 2. dasyubhya/* pari nmn#am
& dade. Adhn^a// may be the genitive of a proper name,
as I have translated it ; but this is quite doubtful. Was
the hymn intended for a charm in which the sacrificer
seized a head of cattle which represented the spirit of an
enemy, and thus deprived that enemy of his courage ?
MAAWALA V, HYMN 8. 385
MAJVZ>ALA V, HYMN 8.
ASHFAKA III, ADHYAYA 8, VARGA 26.
>
1. Thee, O Agni, the men who loVe /frta have
kindled, the ancient ones thee the ancient, for the
sake of bliss, O (god) who art produced by strength ;
the highly-brilliant, worshipful, in whom all refresh-
ment dwells, the household goc}, the lord of the
house, the chosen.
2. Thee, O Agni, the clans have set down, the
ancient guest, the flame-haired lord of the house,
with mighty light, with many shapes, the winner of
prizes, giving good shelter and good help, who is
busy among the decayed (wood) \
3. Thee, O Agni, the human clans magnify, who
knowest (the art of sacrificial) libations, who sepa-
ratest (what was mixed) \ the highest bestower of
treasures, who, (though) dwelling in secret, O blessed
one, (yet) art visible to all, mightily roaring, an
excellent sacrificer, shining with ghee.
4. Thee, O Agni, the supporter, we always h%ve
praised with our songs and have sat down near thee
with adoration. Thus being kindled, O Angiras, be
pleased with us, as a god through the mortal's bril-
liant (offering) \ with thy glorious splendours.
5. Thou, O Agni, manifold-shaped, bestowest
vigour on every house in thy ancient way, O much-
praised one! Thou rulest with might over much
food. This impetuousness of 'thine, when thou
rushest forward impetuously, is not to be defied.
6. Thee, O Agni, when kindled, O youngest one,
the gods have made their messenger and bearer of
[46] c c
386 • VEDIC HYMNS
oblations. Thee who extendcst over wide spaces,
who dwellest in ghee, into whom offerings are poured,
they have made their eye, impetuous, stirring
thoughts.
7. Thee, O Agni, on whom offerings of ghee are
poured, (men) desirous of thy favour have kindled
from of old with good fuel. Thus, grown strong,
increased by the plants, thou spreadest thyself over
the terrestrial spaces.
NOTES.
The same jfr'shi. Metre, Gagatl — Verse 3 = TS. Ill, 3,
ji, 2. Verses 6, 7 = TB. I, 2, i, 12.
Verse 2.
Note 1. The Padapd/^a gives ^arat-vfsham. I prefer
this explanation to ^ara-dvfsham (' who hates decay ').
Verse 3.
Note 1. Agni is, in the later ritual, worshipped as
'separator* (vi'vi£i), if the sacrificed fires have become
mixed with other fires. See Taittirfya Br£hma//a III, 7,
3, 5 ; Satapatha Brdhmawa XII, 4, 4, 2 (where this very
verse is quoted), &c.
Verse 4.
Note 1. For yajas&, Bohtlingk-Roth conjecture y£ras£,
which seems to me a conjectura nimis facilis. I think
that the adjective ya^asd is right, and that a noun, meaning
'offering' or the like, should be supplied. Cf. above, IV,
i, 1 6, note 4.
MAJVtfALA V, HYMN 9. 387
MAA^/?ALA V, HYMN 9.
ASH7AKA IV, ADHYAYA 1, VARGA 1.
1. Thee, O Agni, the god, mortals bringing offer-
ings magnify. I deem thce the (7£tavedas. Carry
then the offerings (to the gods) in thy due way.
2. Agni is the Hotrz of the dwelling where they
offer gifts and spread the sacrificial grass, he with
whom sacrifices, with whom glorious gains assemble.
3. And he whom the kindling-stick has born, the
young one, like a young (calf), the supporter of
human clans, Agni the best sacrificer —
4. And thou showest thyself hard to seize like
a son of ... \ thou who art a burner of many woods,
O Agni, like an animal (that consumes all grass)
on a meadow 2.
5 l. And he whose smoky2 flames come together,
when Trita in heaven blows upon him like a smelter,
sharpens (him) as in smelting (him)3. . .
6. May I through thy protection, O Agni, and
through the praises of Mitra — may we l, like dis-
pellers of malice, overcome the dangers of mortals.
7. Bring this wealth to us, O powerful Agni, to
(these our) men. May he l give us dwelling ; may
he l give us prosperity ; may he * help us in winning
booty. And help us to grow strong in fights !
NOTES.
The AYshi is Ca)ra Atieya i'cf. V, 10, 3); tlie metre is
Anush/ubh (verses .; an I 7. Panktil— Verse f = TB. 11,4.
388 VEDIC HYMNS.
Verse 4.
Note 1. PutraA nd hv&ry£«£m. The meaning of hvarya
is conjectural. Cf. on hvara, to which it very probably is
related, I, 141, 7, note i ; II, 2, 4, note i. Does hvarya
mean 'serpent/ or a kind of horse (VI, 2, 8. atya^ na
hvarya^ sisuk) ?
Note 2. The last Pada is identical with VI, 2, 9. Con-
sidering the occurrence of the word hvaryd here and in
VI, 2, 8 (see note i) we cannot believe that this is merely
a casual coincidence.
Verse 6.
Note 1. On this verse, compare Neisser, Bezzenberger's
Beitrage, XX, 40 ; Macdonell, Journal Roy. As. Soc., 1 893,
p. 446.
Note 2. Dhumfna/6 may be gen. sing. : ' he whose, the
smoky (god's), flames.'
Note 3. Ludwig and Neisser (Bezz. Beitr., loc. cit.)
regard dhmatari (Padap. dhmatari) as a nom. sing, mascu-
line. I think that Geldner (Vedische Studien, I, 146, note i)
and Bartholomae (Indogermanische Forschungen, I, 496,
note 2) are right in explaining it as a locative infinitive.
Compare also Johansson, Kuhn's Zeitschrift, XXX, 41.5;
Joh. Schmidt, Pluralbildungen der Indogennanischen
Neutra, p. 247. Macdonell translates, 'as in a smelting
furnace/
Verse 6.
Note 1. The poet, who has begun his sentence in the first
person singular (' may I '), goes on in the plural.
Verse 7.
Note 1. ' He,' i. e. Agni, or ' i't,' i. e. the wealth ?
MAJWALA V, HYMN IO. 389
MANDALA V, HYMN 10.
ASHTAKA IV, ADHYAYA 1, VARGA 2.
1. Agni, bring us the mightiest splendour, O liberal
one 1 1 With wealth and plenty cleave a path for us
to booty.
2. Thou, O wonderful Agni, (protect) us, through
thy power of mind, through the bounteousness of
thy strength. Upon thee mysterious power has
entered. (Thou art) indeed l like worshipful Mitra.
3. Thou, O Agni, increase for our sake the do-
minion and the prosperity of those liberal givers,
(of those) men who have accomplished liberalities
(towards us) for our songs of praise.
4. They who adorn prayers for thee, O bright
Agni, the givers of horses1: those men are powerful
in their power, whose glory awakes by itself (shin-
ing) more mightily than even the sky 2.
5. Those shining flames of thine, Agni, go fiercely
along, like lightnings (flashing) around the earth,
like a thundering chariot bent on victory.
6. Now then, Agni, (come) for our protection, and
for the reward of the urgent (worshipper)! May
our liberal patrons pass across l all regions 2 !
7. Thou, O Agni, Angiras, who hast been praised
and who art being praised, bring us, O Hot/7, wealth
which overpowers (even) skilful men, to thy praisers,
and thou shalt be praised by us. And help us to
grow strong in fights l.
39O VEDIC HYMNS.
NOTES.
The same JRishi. Metre, Anush/ubh (verses 4, 7, Pankti).
— Verse i- SV. I, 81. The hymn .seems to stand parallel
with V, 9.
Verse 1.
Note 1. On adhrigo, compare above, III, 31, 4, note i
(P. 284).
Vorse 2.
Not&^l. Kra;/£ : sec I, 58, 3, note i (p. 47) ; von Bradke,
Dyaus Asura, p. 35 ; Pischcl, Vedische Studien, I, 71.
Verse 4.
Note 1. Sumbhanti a^va-radhasa// ; see X, 21, 2.
Note 2. On the ablative dependent on a positive,
compare Speijer, Sanskrit Syntax, p. 78, and see also
Delbruck, Grundriss der vergleichahden Grammatik
(Brugmann), III, i, 316; Pischel, Gottinger Gelehrte
Anzeigen, 1884, 509.
Verse o.
Note 1. On the use of this infinitive, see Delbruck, Alt-
indische Syntax, p. 416.
Note 2. The last Pada is identical with IV, 37, 7.
Verse 7.
Note 1. The last words are identical with those of V, 9,
16, 17.
MAOTMLA V, HYMN II.
MANDALA V, HYMN 11.
ASH7V\KA IV, ADHYAYA 1, VARGA 3.
1. The guardian of people, the watchful one,
Agni, the highly dexterous, has been born, for the
sake of new welfare. With ghre'ta on his face, with
his mighty, heaven-touching (light) he, the bright
one, brilliantly shines for the Bharatas.
2. Agni, the beacon of sacrifice, the first Purohita1
men have kindled in the threefold abode *. (Driving)
on the same chariot with Indra and with the gods,
he, the highly wise Hot^/, has sat down on the
Barhis for sicrificing.
3. Though not cleansed, thou art born bright from
thy two mothers l. Thou hast arisen as the joy-
giving sage belonging to Vivasvant 2. They have
strengthened thee by ghr/ta, O Agni, into whom
oblations are poured. Smoke, reaching the sky,
has become thy beacon.
4. May Agni straightway come to our sacrifice.
Men carry Agni here and there, house by house.
Agni has become the messenger, the carrier of
oblations. Choosing Agni they choose a thoughtful
(god).
5. For thee, O Agni, is this sweetest speech, for
thee this prayer ; may this one do thy heart good 1 1
The prayers fill thee with power and strengthen
thee, like great rivers the Sindhu.
6. Thee, O Agni, who wert hidden, dwelling here
and there in every wood, the Angiras have dis-
covered \ Thus thou art born, produced by attrition,
a mighty force. Thee, O Angiras, they call the
son of strength.
392 VEDIC HYMNS.
NOTES.
The /fc'shi is Sutambhara Atreya, the metre Cagatl. —
Verses i, 6, a = SV. II, 257-259; TS. IV, 4, 4, 2-3.
Verses i, 6, 5= MS. II, 13, 7. Verses i, 6 = VS. XV,
27-28. Verse 3=TB. II, 4, 3* 3-
Verse 2.
Note 1. This P£da is identical with the first P£da of X,
122, 4.
Note 2. The three sacrificial fires are alluded to.
Verse 3.
Note 1. The two kindling-sticks.
Note 2. VivasvataA is genitive, not ablative, as Pischel,
Vedische Studien, I, 241, believes. Agni opens his earthly
career by doing service at the sacrifice of Vivasvant, i. e.
originally, in my opinion, the first man. Comp. H. O.,
Religion des Veda, p. 132.
Verse 5.
Note 1. On the curious 'spelling manish£ iydm in the
Sawhitd text, instead of manisheydm, see the Rig-veda
PrStLyakhya 163 ; H. O., Prolegomena, p. 386.
Verse 6.
Note 1. The ancestors of the priestly tribes, being the
first priests themselves, discover Agni.
MAJWALA V, HYMN 12. 393
MAJVMLA V, HYMN 12.
ASH7AKA IV, ADHYAYA 1, VARGA 4.
1. To the mighty, sacrificial Agni, to the bull
of TvYta1, the Asura, I bring this prayer and this
song, which is turned towards him, to (him) the
bull, as well-clarified gh^zta (is poured) into his
mouth at the sacrifice.
2. O knower of Rite, know the Rite \ Bore for
many streams of Rite. I (do) not (serve) a Ydtu l
by violence nor by falsehood ; I serve the Rite^oi
the red bull 2.
3. How, O Agni, performing the Rite through
Rite, mayst thou become a witness of our newest1
hymn ? -The god, the protector of the seasons,
knows of my seasons 2. I (do) not (know another)
lord but him who attains (for us) this wealth.
4. Who, O Agni, are thy fetterers to (fetter) the
impostor 1 ? What brilliant guardians were success-
ful ? Who, O Agni, drink the drink of falsehood ?
Who are the protectors of untrue speech ?
5. These friends of thine, O Agni, turning them-
selves from (thee)1, they who had been kind, have
become unkind. They have harmed themselves
by their own speeches, uttering wrong words to the
righteous.
6. He who magnifies thy sacrifice, O Agni, by
adoration, and serves ] the Rite of the red bull :
may a large, good dwelling come to him, to the
offspring of the advancing Nahusha.
394 VEDIC HYMNS.
NOTES.
The same AVshi ; the metre is Trish/ubh. — No verse of
this hymn occurs in the other Sa;«hitas.
Verse 1.
Note 1. The genitive r/tasya seems to depend on w/sh;/e,
not on manma. On the connection of Agni with the /Cz'ta,
see Bergaigne, III, 229 seq. ; H.O., Religion dcs Veda, 201.
Verse 2.
Note 1. A bad demon.
Note 2. Of Agni.
Verse 3.
Note 1. I think that navya// stands for navyasa//.
Thus Ludwig translates: ' des neuen liedcs.' It sccrns
evident that it is not the nominative of navy?, 'praise-
worthy1 (Bdhtlingk-Roth, Grassmann).
Note 2. Probably we ought to read r/taptf r/tanam.
Cf. IV, 23, 4. devaA bhuvat naveda/i me r/tanam, and see
III, 20, 4, note i (above, p. 282). The translation will be:
1 The god, the protector of 7?zta, knows of my (deeds of)
Verse 4.
Note 1. Or ripava/* ? '.Who, O Agni, are the impostors
who fetter thee ? '
Verse 5.
Note 1. On v/shuwa/*, compare V, 34, 6 : asunvata/J
vfshu;/a// sunvata/z vridhaA.
Verse 6.
Note 1. The second verse (ritam sap£mi arushasya
vrishnaA) shows with evidence that for sa pati we ought to
read sdpdti (see Roth, Kuhn's Zeitschrift, XXVI, 49, and
compare on the expression r/tam sap, Geldner, Vedische
Studien, II, 135).
MAJWALA V, HYMN I 3. 395
MANDALA V, HYMN 13.
ASHTAKA IV, ADIIVAYA 1, VARGA 5.
1. Praising we call ' thee ; praising let us kindle l
thee, Agni, praising, for thy help.
2. Desirous of riches, we devise to-day an
effective song of praise, of Agni the heaven-touching
god \
3. May Agni take pleasure in our prayers, he who
is the Hotrt among men. May he sacrifice1 to the
divine host.
4. Thou, O Agni, art widely extended, the gladly
accepted, desirable Hotrt \ through thee they spread
out the sacrifice.
5. The priests make thee grow, O Agni, the
greatest acquirer of wealth, the highly praised one.
Bestow thou on us abundance of heroes.
6. Agni ! Thou encompassest the gods as the
felly (encompasses) the spokes (of a wheel). Thou
strivest 1 for brilliant wealth.
NOTES.
The same J?ish\. The metre is G&yatri. — Verse 2 = MS.
IV, 10, 2 (cf. TS. V, 5, 6, i). Verses 2-4= SV. II, 755-757-
Verse 4=TB. 11,4, 1,6 ; MS. IV, 10, 2. Verse 5 = TS. I, 4,
46, 3; MS. IV, 11, 4. Verse 6 = TS. II, 5, 9, 3. As the
Sama-veda forms a Tri£a of the verses 2-4, not 1-3 or
4-6, we have here an instance of those liberties which the
arrangers of the Sama-veda not unfrequently took with
regard to the Rig-veda text (see H. O., Zeitschrift der
Deutschen Morgenlandischen Gesellschaft, XXXVIII, 469
396 VEDIC HVMNS.
seq.) ; we have no reason, in such a case, to resort to such
an expedient as changing the traditional order of verses in
the Rig-veda text.
Verse 1.
Note 1. We have first the indicative, then the optative.
Verse 2.
Note 1. Divispr/sa/i no doubt is genitive sing, referring
to Agni, not nominative pi. referring to the worshippers.
Verse 3.
Note 1. Ludwig is right in observing here : * eigentlich er
spreche die y^yas als einladung fur die gotter.'
Verse 6.
Note 1. On rzV/^ase, comp. Bartholomae, Indogerma-
nische Forschungen, II, 281 ; Ncisser, Bezzenberger's Bei-
trage, XX, 59. I take the form here as 2nd singular.
MAtfDALA V, HYMN 14. 397
MAMPALA V, HYMN 14.
ASHTAKA IV, ADHYAYA 1, VARGA 6.
1. Awaken l Agni by thy song of praise, kindling
(him) the immortal one. May he place our offerings
among the gods.
2. Him, the immortal god, the mortals magnify at
their sacrifices, the best sacrificer among the tribe
of men.
3. Him indeed they all magnify, the god, with the
(sacrificial) ladle that overflows with ghrz'ta, Agni, in
order that he may bear the oblation.
4. Agni when born has shone, killing the Dasyus,
(killing) darkness by light. He has found the cows,
the waters, the sun !.
5. Worship Agni, the sage who should be magnified,
whose back is covered with ghrzta. May he come
and hear my call l.
6. They have made Agni grow by ghrzta, him
who dwells among all tribes, and by longing, eloquent
praises.
NOTES.
The same-/?*shi and metre. — Verse i=TS. IV, i, 11,4;
MS. IV, 10, i ; VS. XXII, 15. Verse 3=TS. IV, 3, 13, 8 ;
MS. IV, 10, i. Verse 4=MS. IV, 10, 2.
Verse 1.
Note 1. We have no reason and, unless we write bodhayd,
no rigtyt for taking bodhaya as an equivalent of bodhaydni
(Ludwtg).
VEDTC HYMNS.
Verse 4.
Note 1. Agni is considered here, as is done frequently,
as the performer of deeds which properly belong to Indra
(see H. O., Religion des Veda, 98 seq.). Indra is the
conqueror of the cows and of the waters ; as to the sun, it
may be said of both gods with the same right that they
have acquired it for mankind (Religion des Veda, no seq. ;
T 50 seq.).
Verse 5.
Note 1. Although me can be accusative (Pischel,
Zeitschrift der Deutschen Morgenlandischen Gesellschaft,
XXXV, 714 seq.), I have no doubt that it is here genitive,
and depends on havam. Cf. II, 24, 15. ve*shi me havam ;
X, 61, 4. vitam me yagnam.
MAtfDALA V, HYMN 15. 399
MAJV7MLA V, HYMN 15.
ASHTAKA IV, ADHYAYA 1, VARGA 7.
1. I bring a prayer to the worshipper, the renowned
sage, the glorious, ancient one. Agni is the highly
gracious Asura, taking his seat in ghrz'ta, the holder
of wealth, supporting goods.
2. By jRrta. they have supported the supporting
/?zta, near the powerful (performer)1 of sacrifice, in
highest heaven, the men who sit 2 on the supporting
support of the sky, and who with born (men)
attained to the unborn.
3. Dispelling anguish T they spread out for the
ancient one2 his bodies3, mighty vital power, difficult
to overcome. May he, the new-born, traverse the
spaces. They have stood round him as round an
angry lion.
4. When thou earnest, spreading out, man after
man like a mother, for their nourishment and for
their sight, when thou growest old * assuming life
after life, thou goest around by thyself in manifold
shapes.
5. May gain protect now the boundaries of thy
strength, the wide, firmly supporting milkstream *
of wealth, O god ! Putting down thy foot in secret
like a thief2, thou hast enlightened and freed Atri
for the sake of wealth mightily 3.
400 VEDIC HYMNS.
NOTES.
The Rishi is Dhanwa Ahgirasa (cf. dharii;/a// vasvaA
agnf//, verse i ; ritam dharu«am, divd// dharman dharviwe,
verse 2; d6gham dharu^am, verse 5) ; the metre, Trish/ubh.
— No verse of this hymn occurs in the other Sawhitas.
Verse 2.
Note 1. It may be asked whether jaka, beside its mean-
ing 'the powerful (helper),' may also mean 'the power.'
This would suit very well, V, 30, 10. sam t£h (scil. g&i)
indra// asnjfat asya jakaf/f ; VI, 19, 4. tarn vaA fndram
£atfnam asya sSkaM iha ntindm Vci^ayantaA huvema. The
translation then would be: 'by the power of sacrifice/
Bohtlingk-Roth conjecture .$£ke.
Note 2. I believe that sediishaA stands for the nominative,
cf. dev£A dbibhyusha//, I, 11,5; S. B. E. XXXII, p. 28.
This sedushaA led on to a second accusative standing for
the nominative, nrtn. — The men sitting on the support of
the sky seem to be the forefathers who have established the
universal laws, the Ahgiras.
Verse 3.
Note 1. I consider awhoyiivaA as nom. plur. masc., but it
may also be gen. sing, masc., or ace. plur. fern., as an
epithet either of Agni or of his tanva//.
Note 2. The ancient one (purvya) seems to be Agni
(cf. verse i).
Note 3. Cf. VI, 46, 12. yatra jurdsaA tanvaA vitanvat^.
Verse 4.
Note 1. I think, like Ludwig, that £arase should be ac-
cented.
Verse 5.
Note 1. These are accusatives. — Cf. on this passage,
Pischel, Vedische Studien, I, 39 seq.
Note 2. Cf. H. O., Prolegomena, p. 73.
Note 3. Cf. VI, i, 2. mahdA rAy£ £it£yanta^. — See
Geldner, Vcd. Studien, I, 268.
MAJVDALA V, HYMN 1 6. 4OI
MAA^ALA V, HYMN 16.
ASH7AKA IV, ADHYAYA 1, VARGA 8.
1. Sing1 (a song that gives) mighty vital power,
to the light, to god Agni, whom the mortals have
placed in front 2 like Mitra by their praises 3.
2. For he, Agni, the Hotri of men, day by day,
in the arms of Daksha, discloses the offering in the
due way, as Bhaga l (discloses) a treasure.
3. (We abide [?]) in his praise, the liberal (god's),
in his friendship, the mightily brilliant one's, in whom,
the loudly roaring Aryan, all (beings) have put
together their strength.
4. For verily, O Agni, (thou belongest [?]) to
them1 through thy bounteousness 2 in (bestowing)
abundance of heroes. Him indeed, the vigorous one,
his glory the two worlds could not encompass 3.
5. Now then, Agni, come hither and, being praised,
bring treasure l to us who, we ourselves and our
liberal givers, may acquire welfare together. And
help us to grow strong in fights.
NOTES.
The .tf/shi is Pflru Atreya (cf. 17, i) ; the metre Anush-
/ubh (verse 5, Pahkti). This hymn and V, 17 are parallel
hymns; the concluding words of both are identical (see
also V, 9, 7 ; 10, 7). —Verse i = SV. I, 88.
Verse 1.
Note 1. Ar£4 may be first or second person.
[46] D d
402 VEDIC HYMNS.
Note 2. Dadhir£ purdA: they have made him their
Purohita.
Note 3. Comp. above, V, 9, 6.
Verse 2.
Note 1. On Bhaga, the divine Bestower or Dispenser of
riches, cf. Herbert Baynes. The Biography of Bhaga
(Actes du huiti&me Congr£s intern, des Orientalistes, Sect. II,
fasc. T, pp. 83 seq.).
Verse 4.
Note L To them, i. e. the Maghavans. Compare below,
18,3-4.
Note 2. Mawhan£ seems to be instrumental. Comp. 10.
a; 18, 3.
Note 8. Agni is himself yahva ; so nd cannot be the
comparative particle, but it must be the negation. Simi-
larly it is said in II, 16, 3 that Heaven and Earth cannot
encompass the indriya of Indra ; cf. also X, 27, 7.
Verse 5.
Jfote 1. Vciryam seems to depend on A bhara. With the
whole phrase compare the first P4da of V, 17, 5.
MAN0ALA V, HYMN 17. 403
MAJV/?ALA V, HYMN 17.
ASH7AKA IV, ADHYAYA 1, VARGA 9.
1. May the mortal truly by sacrifices, O god,
(magnify) the stronger one for help ; may the
Pflru, when good service has been performed,
magnify Agni (and thereby draw him) hither for
his aid.
2. For thou art manifestly considered as his
(i.e. Agni's) disposer, highly brilliant by thyself1:
(magnify then Agni who is) a firmament of bright
splendour, lovely beyond 2 thought 8.
3. (It is) yonder (sun ?) who verily has been
yoked by his (i. e. Agni's) light 1 through the
impetuous speech * — (by the light of Agni) whose
flames mightily shine as if (they were made to shine)
by the sperm of heaven 3.
4. Through his, the wise one's, insight there is
wealth on his, the wonderful (Agni's), chariot. And
Agni is praised, he who is to be invoked among all
peoples.
5. Now indeed our liberal lords have manifestly
attained1 treasure. Offspring of vigour! Protect
us for the sake of victory ! Help us to welfare !
And assist us to grow strong in fights !
NOTES.
The same ^ishi and metre. — No verse occurs in the
other Sawhitds.
D d 2
404 VEDIC HYMNS.
Verse 2.
Note 1. I have translated the text in its traditional
form, which I think is correct. On the vocative vidharman,
comp. Delbriick, AltindisChe Syntax, p. 106. One could
think, however, of reading vfdharman as a locative, and
sviya-rastare, and of considering manyase as a first person,
like ar£ase, &c. : ' For in his extension, brilliant by itself,
I manifestly comprehend that firmament/ &c.
Note 2. Cf. VIII, 72, 3. anta^ i££//anti tam^ane rudram
para^ manishaya. c Ueber alle Vorstellung hinaus.' Ludwig.
Note 3. If we read svayaj-astara/*, vfdharman, and explain
manyase as second person, the following translation of this
difficult verse may be attempted: 'Thou art manifestly,
indeed, considered as very brilliant by thyself in its (the
firmament's) extension : that firmament of bright splendour
(I praise), lovely beyond thought/ It is not very probable,
however, that asya should refer to anything else but Agni.
Verse 3.
Note 1. Sayawa, ^vhom Ludwig follows, very probably is
right in interpreting asau as the sun. — On the Sandhi,
compare Roth, Zeitschrift der Deutschen Morgenland.
Gesellschaft, XLVIII, 679.
Note 2. Through the sacred spell, by which the sun is
made to rise through the kindling of the fire. — Cf. VIII, 17,
15. tug£ . . . gr/'bha'.
Note 3. Doe? this mean that Agni's flames shine like
lightning which receives its light from the waters of the
cloud, the sperm of heaven? Cf. IX, 74, i, where it is
said of the Soma mixed with water : diva// retasa sa£ate.
Verse 6.
Note 1. I think that sa^anta should be accented, because
it is connected with hf.
MAJVDALA V, HYMN 1 8. 405
MANDALA V, HYMN 18.
ASH7AKA IV, ADHYAYA 1, VARGA 10.
i. May Agrii, beloved of many, the guest of the
house 1, be praised in the morning, the immortal Who
delights 2 in all offerings among the mortals.
2 '. To Dvita who by the liberal power of his
dexterousness carries away injury2, this praiser of
thine, O immortal, prepares Soma in the due way.
3. I call for your sake Him who flames through
long life, with the speech that belongs to the liberal
patrons l whose chariot moves uninjured, O giver
of horses 2 ;
4. And in whom (dwells) brilliant thought, who
guard the hymns of praise in their mouth, (whose)
sacrificial grass is spread in the realm of the sun :
they have invested themselves with glory.
5. On the liberal patrons who have given me
fifty horses for my song of praise *, bestow brilliant,
mighty, high glory, O Agni ; on those men (bestow
glory) with (valiant) men, O immortal !
NOTES.
The Rishi is Mr/ktav4has Dvita Atreya (see verse a) ;
the metre is the same. — Verse i = SV. I, 85. Verse 5=
TB, II, 7, 5, a.
Verse 1.
Note 1. VisM . . . dtithM : cf. above, V, 3, 5.
Note 2. On ran with the accusative, compare Gaedicke,
p. 76.
406 VEDIC HYMNS.
Verse 2.
Note I. Compare on this verse Macdonell, Journal Roy.
As. Soc., 1893, p. 463 seq.
Note 2. Dvita, who seems to be identified with Agni, is,
in the same way as Trita (see Bloomfield, Proceedings
Amer. Or. Soc., March, 1894, p. cxix seqq.), supposed to
take away human sin and all sorts of mischief and misfortune
(cf. VIII, 47, 16. Trit£ya £a Dvit£ya £a lishaA dushvapnyam
Vaha). Thus he is invoked here as carrying away mr/ktA,
i.e. injury.
Verse 3.
Vote 1. The speech of the priest belongs to the sacrificer
who has engaged him.
Note 2. This seems to be Agni, with an evident allusion
to the human giver of horses (see verse 5).
Verse 5.
Note L Sadhctstuti seems to be instrumental. Cf. Lan-
man, p. 381.
MAJVZ)ALA V, HYMN 1 9. 407
V, HYMN 19.
ASH7AKA IV, ADHYAYA J, VARGA 11.
1. They are born for retirement1. Out of the
cover he 2 has shone forth, being a cover himself.
In the lap of the mother he looks about 3.
2. Causing him to discern (the pious and the
impious ?), they have sacrificed. With unwinking
eyes they protect his manly power* They have
penetrated into the firm stronghold l.
3. The people of .Svaitreya *„ his clans, have
thriven brilliantly. B^Tiaduktha with a golden
ornament at his neck, is eager for the race as if
by this honey-drink 2.
4. Like the dear milk of love1 — (a thing) un-
related witli two (things) related 2 — like the gharma
vessel with booty in its belly — undeceived, the
deceiver of all3.
5. Sporting, O beam of light, appear to us,
joined with the ash, with the wind. May those
well sharpened ... of his, standing on . . . , be sharp
like
NOTES.
The J?*shi is Vavri Atreya (cf. verse i. pra vavrdA vavrfA
£iketa). The metre is G£yatrt in verses I, 2, Anush/ubh
in yerses 3, 4, Vir&frtipA in verse 5. — No verse occurs in
the other SawhitAs.
This Stikta seems to be anything rather than an ordinary
Agni hymn. It may be a collection of verses belonging
to an Akhydna, or of verses serving another purpose which
we can scarcely hope to discover. In several parts of this
408 VEDIC HYMNS.
Sftkta I must content myself with translating the words
without being able to elucidate the poet's meaning.
Verse 1.
Note 1. I translate the noun avasth£ in accordance with
the Vedic meaning of the verb ava-sth&. Possibly it means
the secret parts, cf. avastha, A V. VII, 90, 3 (B.-R.). Ludwig
translates : ' Ein zustand erzeugt einen andern,' and para-
phrases, 'Nur zustande und formen, gestalten lernen wir
kennen, das wesen des gottes bleibt uns verborgen.' This
seems too modern. Prof. Max Miiller proposes: 'The
remnants (afterbirth) have been brought forth. Skin has
shene forth from skin.' — On the question who .are the
beings ' born for retirement/ I do not venture any conjecture.
Note 2, Is Agni meant ?
Note 3. Cf. X, 5, i. (AgnfA) asmat hridM bhtfri^anma vi
£ash/e.
Verse 2.
Note 1. The meaning seems to be that the worshippers
(possibly the first worshippers, the Ahgiras), by discovering
Agni and by worshipping him, have conquered the hostile
strongholds.
Verse 3.
Note 1. .Svaitreya is mentioned as a victorious hero also
*n I, 33, 14-
Note 2. Does this phrase allude to the rite of offering,
at the V&^apeya sacrifice, to the horses that were going to
run the sacred race, a naivdra £aru ? In the Mantras con-
nected with this rite the words occur: ' Drink of this honey-
drink' (asyd mddhvaA pibata). See Rig-veda VII, 38, 8 ;
Taittiriya Sawhitd I, 7, 8, a ; Weber, Ueber den VA^apeya,
P-3°'
Verse 4.
Note 1. The retas ?
Note 2. Does this refer to an offering or the like, com-
posed of two substances related among each other (such as
MAJV7JALA V, HYMN 19. 409
milk and butter), and a third substance unrelated (such
as rice) ? Of course all this is absolutely uncertain.
Note 3. Is this Agni ?
Verse 5.
Note 1. The meaning of dhrz'sh^, vakshf, vaksha*esth£
is unknown. — On the first hemistich of this verse, compare
Pischel, Vedische Studien, II, 54.
4IO VEDIC HYMNS.
MAM9ALA V, HYMN 20.
ASHTAKA IV, ADHYAYA 1, VARGA 12.
i l. Whatever good, O Agni, best acquirer of gain,
thou thinkest (fit), praise thou 2 that (good), which
is celebrated in songs, among the gods as our
share.
2. They, Agni, who do not set into motion for
thee (prayers or offerings), when grown full of
mighty strength *, turn away to encounter the hatred
and the tricks of him who follows another (i.e.
a wrong) law 2.
3. We choose thee as our Hotrz, Agni, the giver
of skill ; offering delight (to thee) we call with our
prayer (thee), the foremost at the sacrifices.
4. So that we, O strong one, (may be ready) for
thy favour, for wealth and /?/ta, O highly wise one :
thus may we day by day rejoice1 with cows and
rejoice with heroes.
NOTES.
The j?tshi is Prayasvanta Atreya (cf. verse 3. prayasvan-
taA havAmahe), the metre Anush/ubh, verse 4 Pahkti. —
Verse i=VS. XIX, 64.
Verse 1.
Note 1. Professor Max Miiller proposes to read v^£as£-
tamam, as in IX, 98, i. Pischel (Vedische Studien, I, sco)
translates this verse : ' O Agni, das ruhmenswcrte Gut, das
du fur geeignet haltst, das preise du zugleich mit unsern
Liedern (no glrbh/r yilgam) den Gottern an (diis vendita).'
He explains : ' Agni soil den Gottern Gut bringen mid sic
MAJTOALA V, HYMN 2O. 411
veranlassen, es den Menschen fur die Lieder zu schenken.'
I cannot follow Pischel's theory about the identity of the
roots pan and pa# (comp. about pan the quotations col-
lected by Bartholomae, Indogermanische Forschungen,
III, 180); and the paraphrase ' diis vendita ' seems inad-
missible to me. I differ from Pischel, besides, in the inter-
pretation of yii^am ; cf. rayfm . . . yu^am, IV, 37, 5 ; ray£
yu£4, VII, 43, 5; 95,4.
Note 2. Neisser, Bezzenberger's Beitrage, XX, 55, explains
panaya as standing for panayama, and compares V, 56,
»(?).
Verse 2.
Note 1. On vrtdh with the genitive, compare Delbriick,
Altindische Syntax, p. 158 ; Macdonell, Journal Roy. As.
Soc., 1893, p. 433. Grassmann's conjecture vrfddha(v) is
a failure.
Note 2,1 With the second hemistich compare VS.
XXXVIII, 20 (5atapatha Br£hma*a XIV, ?, i, 9); TAr.
IV, ii,4(cf.V,9, 7).
Verse 4.
Note 1. Sy£ma stands, as the accent shows, in an inde-
pendent clause. Prof. Max Muller proposes to change
the accent : * So that we ... may for thy favour, for wealth
and /Ji'ta day by day rejoice with cows.'
412 VEDIC HYMNS.
V, HYMN 21.
ASH7AKA IV, ADHYAYA 1, VARGA 13.
1. Let us lay thee down, as Manus did. Let us
kindle thee, as Manus did. O Agni Angiras, sacrifice
to the gods for the worshippers of the gods as (thou
didst) for Manus.
2. For thou, O Agni, art kindled, highly pleased,
among human people. To thee the (sacrificial)
ladles proceed in due order, O well-born one who
drinkest butter.
3. Thee all the gods unanimously have made
their messenger. Serving thee, O sage, they mag-
nify at the sacrifices (thee) the god.
4. Let the mortal magnify for your sake Agni,
the god, with worship as is due to the gods. Being
kindled, O brilliant one, shine ! Sit down in the
abode 1 of 7?*"ta ; sit down in the abode ' of herbs 2.
NOTES.
The jRishi is Sasa Atreya (cf. verse 4) ; the metre is the
same. — Verse i = TB. Ill, n, 6, 3.
Verse 4.
Note 1. Literally ' in the womb.'
Note 2. On sasa, see III, 5, 6, note a. Is the abode
(or womb) of the herbs the Barhis? 'Is it satyasya?' M.M.
MAtfflALA V, HYMN 22. 413
MA.TOALA V, HYMN 22.
ASH7AKA IV, ADHYAYA 1, VARGA 14.
i. Lo, Vlrvasciman! Like Atri sing to him who
purifies with his flames, to the Hotrz who should
be magnified at the sacrifices, most delightful in
the clan.
2 l. Lay down Agni G&tavedas, the god, the
priest. May the sacrifice which best encompasses
the gods, proceed to-day in due order.
3. We, the mortals, approaching thee, the atten-
tive-minded god, for thy help, have thought of thy
desirable aid.
4. Agni, be intent on this — on this our word \
O strong one. As such, O strong-jawed2 lord of
the house, the Atris strengthen thee by their
praises ; the Atris beautify thee by their prayers.
NOTES.
The Rishi is Virvas&man (see verse i) ; the metre is the
same. — No verse of this hymn occurs in the other Saw/hitfis.
Verse 2.
Note 1. With this verse compare below, V, 26, 7. 8.
Verse 4.
Note 1. The verb Jkit stands here first with the genitive
asyd, then with the accusative iddm va£a//.
Note 2. Compare vol. xxxii, p. 301 (II, 34, 3, note 3).
414 VEDIC HYMNS.
MAM9ALA V, HYMN 23.
ASHTAKA IV, ADHYAYA^ 1, VARGA 15.
1. Agni, bring hither, through the power of thy
splendour, powerful wealth which may manifestly
prevail over all tribes in the (contests for) booty.
2. O powerful Agni ! Bring hither that wealth
powerful in battles. For thou art the true, won-
derful giver of booty rich in cows.
3. For all men who have spread out the sacrificial
grass, unanimously ask thee, the beloved Hot/?* in
the seats (of sacrifice), for many boons.
4. For he who dwells among all tribes, has in-
vested himself with power against assault l. Agni !
In these dwelling-places shine to us richly, O bright
one, shine brilliantly, O purifier!
NOTES.
The Rishi is Dyumna Virva£arsha#i Atreya (cf. verse i);
the metre is the same. — Verses 1-2 = TS. I, 3, 14, 6-7.
Verse 4.
Note 1. Is abhimdti (abhfmit! ?) a dative ? Should we
read abhimiti-sahd// (cf. X, 83, 4) as a compound : * he has
been established as the conqueror of assaults/
MAJVDALA V, HYMN 24. 415
MAM9ALA V, HYMN 24.
ASH7AKA IV, ADHYAYA 1, VARGA 16.
1. Agni, be thou our nearest (friend) and our
kind, protecting guardian.
2. Agni is Vasu, renowned as Vasu (or, renowned
by goods). Obtain, (and) bestow (on us), most bril-
liant wealth \
3. Listen to us then ; hear our call ; deliver us
from every harmful man.
4. We entreat thee now, O brightest, shining
(Agni), for thy grace, for our friends.
NOTES.
The JZtshis are the Gaup£yanas or Laupdyanas, Bandhu
(verse i), Subandhu (verse 2), Srutabandhu (verse 3),
Viprabandhu (verse 4). The metre is Dvipada Vira^-. —
Verses i, 2, 4, 3 = VS. Ill, 25-26. Verses i, 4, 2, 3 =-- MS.
I, 5> 3- Verses i, 2, 4 = SV. II, 457-459 i VS. XV, 48 ;
XXV, 47. Verses i, 4. a = TS. I, 5. <*, *~3 I IV, 4, 4, 8.
Verse i = SV. I, 448.
Verse 2.
Note 1. The accusative dyumdttamam rayfm seems to
depend both on &kkh& nakshi and on da/4. I cannot find
any reason for preferring the reading of SV. and TS.
dyumdttama// (Ludwig).
416 VEDIC HYMNS.
MAM9ALA V, HYMN 25.
ASHTAKA IV, ADHYAYA 1, VARGA 17-18.
1. Address thy song1 for your sake to the god
Agni, for his help. He is our Vasu. May the son
of the dawns(?)2 give us (wealth). May the righteous
one help us across our enemies.
2. He is the true one, whom the men of old,
whom the gods have kindled, the Hotrt with the
delightful tongue, rich in splendour with glorious
shine.
3. As such, with thy widest thought and with thy
best favour, shine wealth on us, excellent Agni, for
our beautiful praises '.
4. Agni reigns among the gods, Agni among
mortals, entering among them. Agni is the carrier
of our offerings. Serve ye Agni with prayers !
5. Agni gives to the worshipper a son most
mightily renowned, a knower of mighty spells, most
excellent, unconquered, who brings renown to his
lord '.
6. Agni gives a good lord who is victorious in
battles with his men ; Agni (gives) a steed, swiftly
running, victorious (in races), unconquered.
7. Sing mightily to Agni the (song) which may
best bring him (to us), O (god) rich in splendour l !
From thee (proceeds) wealth (mighty) like a buffalo-
cow 2 ; from thee proceed gains,
8. Thy brilliant flames resound mightily like the
pressing-stone (of the Soma)1, And thy roaring
arose like thunder by itself from heaven 2.
MAMDALA V, HYMN 25. 417
9. Thus we have paid homage, desirous of goods,
to powerful Agni. May he, the highly wise one,
help us, *as with a ship, across all enemies.
NOTES.
The ^?/shis are the Vastiyava^ AtreyAA (cf. verse 9) ;
the metre is AnushAibh. Verse 5= MS. IV, n, i. Verse 6
= MS. IV, n, i. Verse 7 = SV. I, 86; VS. XXVI, 12;
TS. I, i, 14, 4. The Stikta consists of hymns of three
verses each.
Verse 1.
Note 1. On g£si, comp. Neisser, Bezzenberger's Bei-
trage, XX, 70, note i ; Bartholomae, Indogermanische
Forschungen, II, 278, 283.
Note 2. Rish&n£m: comp. above, I, 127, 10, note 5.
Verse 3.
Note 1. On suvrsktf, comp. above, II, 4, i, note i.
Verse 5.
Note 1. I.e. to his father ? Or to his patrons ?
Verse 7.
Note 1. This vocative very probably refers to Agni.
Note 2. Or ' like a king's consort ' ? It may be doubted
whether the difference of accent (mdhishi and mahish?)
holds good for the Rig-veda. — Comp. on mdhishiva, Roth,
Zeitschr. der Deutschen Morgenland. Gesellschaft, XLVIII,
680.
Verse 8.
Note 1. Br/hat is not the name of the Saman ; cf. X,
64, 15 (100, 8). gr£va yatra madhu-siit u£yate brihat.
Comp. Hillebrandt, Vedische Mythologie, I, p. 153. — The
singular u£yate is explained by the connection with gr£v£.
Note 2. With the last P^da comp. the conclusion of
V, 52, 6 (vol. xxxii, p. 312).
•[46] £ e
41 8 VEDIC HYMNS.
MAJVZ?ALA V, HYMN 26.
ASH7AKA IV, ADHYAYA 1, VARGA 19-20.
1. Agni, purifier! With thy splendour, with thy
delightful tongue, O god, bring hither the gods and
perform the sacrifice.
2. Thee therefore we approach, who swimmest in
ghrz'ta x, O (god) with brilliant light, thee of sun-like
aspect. Bring hither the gods that they may feast.
3. Let us kindle thee, O sage, the brilliant offerer
of feasts (to the gods), O Agni, the mighty (god) at
the sacrifice.
4. Agni, come hither with all the gods to the gift
of the offering. We choose thee as our Hotrt.
5. Bring to the sacrificer who presses (Soma), Agni,
abundance of heroes. Sit down on the sacrificial
grass together with the gods.
6. Being kindled, Agni, conqueror of thousandfold
(wealth), thou makest the ordinances (of the world)
thrive, the praiseworthy messenger of the gods.
7l. Lay down Agni £&tavedas, the carrier of offer-
ings, the youngest, the god, the priest.
8. May the sacrifice which best encompasses the
gods, proceed to-day in due order. Spread the
sacrificial grass that (the gods) may sit down on it.
9. May the Maruts, the Ajvins, Mitra and Varuwa
sit down on this (sacrificial grass), the gods with all
their folk.
MAJWALA V, HYMN 26. 419
NOTES.
The same Rishis. Metre, Giyatri. Verses 1-3 = SV. 1 1,
871-873. Verse i = TS. I, 3, 14, 8; 5, 5, 3 ; IV, 6, i, 2 ;
MS. I, '5, i ; II, .10, i ; IV, 10, i ; VS. XVII, 8. Verse 3
=TS. I, i, n, a; VS. II, 4; comp. MS. I, i, X2. Verse 7 =
MS. IV, n, i.
As V, 26, this Sftkta also consists of Tri&a, hymns.
Verse 2.
Note L Comp. above, IV, 2, 3, note i.
Verse 7.
Note 1. With verses 7 and 8, compare above, V, 22, 2.
£62
42O VEDIC JT'MNS.
MAA^Z?ALA V, HYMN 27.
IV, ADHYAYA 1, VARGA 21.
1. The good lord has presented me with two oxen
together with a car, the most brilliant Asura among
the liberal givers1. Tryaruwa, the son of Triwz-
shan, O Agni Vai^vSnara 2, has distinguished him-
self by (his gift of) ten thousand (cows ?) 8.
2. To him who gives me one hundred1 and twenty
cows and two fallow steeds, harnessed and well-
yoked, to Tryaruwa grant thy protection, Agni Vai^-
v&nara, who art highly praised and grown strong.
3. Thus, O Agni, desiring thy favour1, Trasa-
dasyu2 (sings) for the ninth time3 to thee the
youngest (god) — Tryaru^a who responds to my, the
Strong-born's, many hymns with (the gift of) a yoked
(chariot) 4 —
4 l. Who may thus announce me 2 to A^vamedha
the liberal (prince) : may he give to him who with
his verse strives for gain ; may he give to him who
lives in the Jltta. for (acquiring) wisdom 3 —
5. A-rvamedha whose gifts, a hundred speckled
bulls, delight me like Soma juices with threefold
admixture l.
6. Indra-Agni ! Bestow on Asvamedha, the giver
of a hundred (bulls), abundance of heroes and mighty
royal power, like the never-ageing Sun in heaven.
MANDALA V, HYMN 27. 421
NOTES.
The jRishis are Tryaru;/a Traivr/sh«a, Trasadasyu Pauru-
kutsya, and A^vamedha Bharata, or, according to others,
Atri alone. The metre is TrishAibh in verses 1-3,
Anush/ubh in verses 4-6.
The position of this Stikta shows that it is a later
addition to the original collection.
Verse 1.
Note 1. With Delbriick, Grassmann, von Bradke (Dyaus
Asura, p. 67) I read magh6nam instead of magh6na^. Cf.
Ill, 3, 4. dsura/; vipa//-£ft£m.
Note 2. On the invocation of Agni in Danastutis, comp.
H. O., Zeitschrift der Deutschen Morgenlandischen Gesell-
schaft, XXXIX, 87.
Note 3. Geldner (Ved. Studien, I, 268) is right in ob-
serving: * Hier ist unter sahasr£;/i eine bestimmte Geld-
oder Wertsumme zu verstehen,' and in adding that it is
not necessary that such a sum consisted in cows.
Verse 2.
Note 1. On .?at£, ' one hundred/ compare Delbriick>
Altindische Syntax, p. 83.
Verse 3.
Note 1. Cf. X, 148, 3. sumatim /takina//.
Note 2. That is, very probably, a descendant of Trasa-
dasyu.
Note 3. I do not adopt Sdyar/a's explanation navama/K
= navatam£#i, though I do not know what the number
4 nine ' means here. Ludwig is absolutely right in ob-
serving ' dass man eben hier, wo es sich urn speciellc
concrete, uns aber sonst her nicht bekannte verhaltnisse
und ereignisse handelt, eben sich bescheiden muss, nicht?
422 VEDIC HYMNS.
zu wissen.' — Prof. Max M tiller believes that navish/^Aya
makes navamam for navatamam excusable : * to the newest
god the newest song.'
Note 4. S&ya#a supplies to yuktcna, not rathena, but
manas£.
Verse 4.
Hote 1. I do not think that Ludwig is right in believing
that with verse 4 a new, independent section begins. —
Comp. on this verse, vol. xxxii, p. 304 (II, 34, 7, note 3).
Hote 2. Me may be accusative, as it frequently is.
Should it be a dative, we should have to translate : * Who
may tell A jvamedha for my sake.'
Note 3. Medh£m can scarcely depend on dddat ; wisdom
is not a gift which liberal princes may bestow on singers.
Verse 5.
Note 1. Of milk, curds, and barley. See Hillebrandt,
Vedische Mythologie, I, p. 209.
MAM) ALA V, HYMN 28. 423
MAAT/?ALA V, HYMN 28.
ASHTAKA IV, ADHYAYA 1, VARGA 22.
1. Agni kindled has sent his light to the sky;
turned towards the dawn he shines far and wide.
(The sacrificial ladle) goes forward with adoration,
rich in all treasures, magnifying the gods with sacri-
ficial food.
2. Being kindled thou reignest over immortality ;
thou attendest for welfare the man who prepares the
sacrificial food. He whom thou furtherest, acquires
all wealth and puts in front hospitality (towards
thee), O Agni *.
3. Agni, show thy prowess for the sake of great
bliss. May thy splendours be highest. Make our
householdership easy to conduct *. Set thy foot on
the greatness of those who show enmity to us.
4. I adore thy beauty, Agni, who hast been kindled,
who art highly exalted. A bull, brilliant art thou.
Thou art kindled at the sacrifices.
5. Being kindled, Agni into whom offerings are
poured, sacrifice to the gods, best sacrtficer, for thou
art the carrier of oblations.
6. Sacrifice into (Agni) ; exalt Agni, while the
sacrifice is going on. Choose him for your carrier
of oblations.
424 VEDIC HYMNS.
NOTES.
The JZishi is Vwvav^rA Atreyl (cf. verse i) ; the metre
is TrishAibh in verses i and 3, G"agati in verse 2, Anush/ubh
in verse 4, G£yatri in verses 5 and 6. Verse 3=AV. VII,
73, 10 ; VS. XXXIII, 12 ; TS. II, 4, i, i ; 5, a> 4 ; MS. IV,
u, i. Verse 5=TS. II, 5, 8, 6. Verses 5-6=TB. Ill,
5, 2, 3.
The Stikta is a later addition to the original Sawhitd.
Verse 2.
Note 1. Should not dhatte be accented ? ' He whom thou
furtherest and (who) puts in front hospitality (towards
thee), O Agni, acquires all wealth.1
Verse 3.
Note 1. Cf. X, 85, 23. sdm ^Ispatydm suydmam astu
dev£^. The additions to the single Ma/^alas seem, as
a rule, to be of later origin than the hymns of the tenth
Man Jala, (see H.O., Prolegomena, p. 265); so it may be
conjectured that the author of our verse imitated that
passage of the great marriage hymn.
APPENDICES.
I. INDEX OF WORDS.
II. LIST OF THE MORE IMPORTANT PASSAGES QUOTED
IN THE NOTES.
THE following is not (like the Index to vol. xxxii) a complete Index
verborum to the hymns translated in this volume, but only an Index of all
the words which can be of any importance. It contains all rare, difficult,
and doubtful words, all words of any mythological importance, and
especially all words about which something is said in the Notes.
Three figures refer to Mam/ala, hymn, and verse, a small figure to a
note. If a word occurs in a note only, the passage is put in parentheses.
M.W.
I. INDEX OF WORDS.
a, demonstr. pronoun : ay#, II, 6, a1,
Attija, one of the Adityas, II,% 4*.
awjfi, Soma shoot, IV, i, 19.
a*»ha£-yu, dispelling anguish, V, 15,
3l.
amhatf, distress, I, 94, 2.
£mhas, evil, distress, anguish, I, 36,
'45 58, 8; 9; III, 15, 3 ; IV,
*, 8; 9J 3, M; 11,6; 12, 6.
aktu, night, I, 36, 16 ; 68, i ; 94, 5 ;
II, 10, 3; III, 7,6; IV, ID, 5;
a*ti aktu/6 (conj. 6ti aklffn), I,
M3t 3a-
aktu, ointment : aktfi-bhi£ a^yate,
HI, '7, i1.
akri, a racer, I, 143, 7*; 189, 7s;
III, i, la1; IV, 6, 3*.
akshdn, e> e : jatdm ££ksha;ra£ aksha*-
bhU», I, 128, 3.
akshf, eye : divM akshi fti, 1,72, lo1.
dkshita, imperishable, I, 58, 5.
a'kshiyamiaa, inexhaustible, III,
26, 9.
ag6tl, want of cows, III, 16, 5.
agopl, without a keeper, II, 4, 7.
Agnf, fire, and god of fire, I, i , i , &c. ;
III, 2, 92; agnfm-agnim, I, 12,
2 ; agnfna agnf£ sam idhyate,
I, 12, 6; agne agnfbhi/?, I, 2^,
10 ; agnfm (£ vaha ^gne), 1, 44,
8l ; vxytiib ft agne agn£ya£ te
any€, I, 59, i ; indram agnfm,
III, 12, 3 ; purtshyasa^ agn£-
yaA, III, 22, 4; dgne vfjvebhi^
agnf-bhi/?, HI, 24, 4 ; £gne
fndra/> >a, III, 25, 4; agn£ya£
agnishu, V, 6, 6.
agni-^ihvi, fire - tongued : agni-
^, 1,44, 14.
agnfdh, the Agnidh (priest): agnft
(conj. agnft), II, i, 2*.
agni-jrf, possessing the beauty of
Agni,III, 26, s1.
dgra, summit: ripd-6 igram, III, 5,
51; £gre, at first, I, 31, 5; in
front of, I, 127, 10.
agriya', foremost: agriydm, 1, 13, 10.
agru, virgin: agr6va^, I, 140, 81 ;
III, 29, 132-
aghd, evil, I, 97, i*-8 ; 128, 5 ; V, 3,
7 ; harmful foe, I, 189, 5.
agha-ydt, harmful, IV, 2, 6 ; 24, 3.
agha-yu, harmful, I, 27, 3l ; 147, 4 ;
IV, 2, 9.
agh£-/amsa, attacking with evil
spells, IV, 4, 3; V, 3,7.
dghnya, cow, IV, i, 6.
anga": y^t angd, whatever, I, i, 6.
Ahgiras, N. of Agni, I, i, 6 ; 31, i ;
17; 74, 5; IV, a, 15; 3, 155
9, 75 V, 8, 4; 10, 7;, n, 6;
21, i ; ^y&h/tam angirasam,
I, 127, 2 ; &igira£-tama£, the
highest Angiras, I, 31, 2; 75,
2 ; — pi. the Ahgiras (jRishis), I,
71, 2f; IV, 3, iil; V, n, 6*;—
ahgirasv£t, I, 31, 17; 45» 3?
78,3-
a/frftta, unseen, IV, 3, i.
&fritti, folly, IV, 2, 1 1 ; thoughtless-
ness: &itti-bhi£, IV, 12, 4.
a££/javaka, a certain priest, (I, 142,
4a).
&idra, flawless, I, 58, 8; II, 3, 8;
111,15,5-
&idra-flti, whose blessings are
flawless, I, 145, 3.
a*lyuta, unshakeable, II, 3, 3.
428
VEDIC HYMNS.
, to drive : fit a^ate, he raises up,
1, 95, 7; fit a\sran, they have
driven out, IV, i, 13 ; a a^ti,
may he lead, V, 2, 5; sa"m a^iti,
may he get together, V, 2, 12 ;
a^ur yamu£, V, 6, ioa.
d, goat, I, 67, s1.
undecaying, never ageing, I,
58, 2; 4; 127, 5J 9J M3, 3J
144,4; 146,2; II, 8, 41; III,
2, 2; 6, 4; 8, 2; 18, 2; 23, i ;
V, 4, 2-
a^asra, unwearied, 1, 189, 4 ; III, i,
21 ; 26,7.
%ata, unborn, V, 15, 2.
a^ami, unrelated, I V, 4, 5 ; V, 19, 4.
a^ird, agile, I, 140, 4; III, 9, 8.
a^ury*, undecaying, 1, 146,4; II, 3,
5; 8, 2; 111,7,4; 7J a£urya"m
^(conj. a^urylfr), I, 67, i*
%«ata-keta, with unknown design,
V, 3, ii.
a^rna, course, III, 2, 12.
dg-man, race, I, 65, 6.
a^ra, plain : br/hatl& a^rin, I V, i, 17.
a%, to anoint, I, 95, 6, &c.; — sam-
ana^6, he has shaped, 1, 188, 9;
sdm a^ataA, II, 3, 71; trfdha
sam-aktam, thrice-anointed, II,
3, 10 ; aktfi-bhi£ a^yate, III,
17, i1; ahkte, he anoints him-
self, V, i, 3 ; anakti, IV, 6, 3*.
a%f, ointment : a%f-bhi/6, I, 36,
I31*
atandra, unwearied, I 72, 7 ; 95,
2'; IV, 4, 12.
atasi, brushwood, I, 58, 2 ; 4 ; II, 4,
7; 111,7, 3aJ IV, 4, 4J 7, 10.
atithi, guest, I, 44, 4; 58, 6 ; 73, i*;
II, 2, 8 ; 4, i ; III, 2, 2 ; 3, 8 ;
26,2; IV, i, 201; 2, 7; V, i,
8; 9; 3, 5; 4, 5; 8,2; 18, i.
attirta, unconquered, V, 25, 5.
atr/'pa", insatiable, IV, 5, 14.
*tka, vesture, I. 95, 7.
atya, racer: atya£ ni pr/sh/£am
rotate, I, 58, 21;— I, 65, 6;
149, 3? II, 4, 4; III, 2, 3; 7;
7, 9 ; atyam n£ sdptim, III, 22,
i1; IV,2,3; V,25,6.
Atri, V, 2, 6 ; 7, 10 ;— pi. the Atris,
V 22, 4 ;—atri-va*t, I, 45, 3> ;
. . V' 4, 9J 7,8'; 22, i.
atri, devourer, II, 8, s1.
atrm, ghoul, I, 36, I41; 20; 94, 9.
aiha, and, I, 26, 9.
atharf, elephant (?) : atharya^ ni
d^ntam, IV, 6, 8a.
ad, to eat: 2(dat, I, 127,6'.
adit, having no teeth, I, 189, 5.
idabdha, undeceivable, I, 76, 2 ; 95,
9; 128, r; 143, 8; II, 9,6;
III,i,6; IV, 4, 3? V, 19, 4.
a"dabdhavrata-pramati, protector of
infallible laws, II, 9, i1.
ad£s: asafi, yonder (sun), V, 17, 3l.
ddabhya, undeceivable, I, 31, 10 ;
lll,n,5; 26,4; V, 5, 2.
Aditi, I, 94,16; 95, ii; 98, 3; II,
i, ii ; III, 4, ii ; IV, 12, 4;
ma^iK Aditi/6, 1,72,9 ; — a name of
Agni, 1, 94, is1 ;— Freedom, IV,
i, 201 ; — aclitim urushya, IV, 2,
n';-m.,IV, 3,8".
adr/pita, undismayed, 1, 143, 8; not
proud, IV, 3, 3.
adr/pta, never foolish, I, 69, 3.
ideva, godless, III, i, 16 ; V, 2, 9 ; 10.
adeva-yu, not caring for the gods, I,
150, 2.
ddbhuta, mysterious, wonderful, I,
77, 3*5 94, n; «3; i4«i 3J
10 ; II, 7, 6 ; V, 10, 2 ; 33, 2 ;
—secret, IV, 2, 12.
adman, food, I, 58, 2.
adri,rock, I, 70, 41 ; 71, a ; 73, 6 ;
149, i; IV, 1,14; 15; 2, is8;
3, ii ;— press-stone, III, i, i.
adrfih, guileless, II, i, 14*; 111,9,
4 ; 22, 4.
adrogha*, guileless, III, 14, 6.
£dvayat, truthful, III, 29, 5.
advayavin, in whom is no falsehood,
III, 2, 15.
ddha, then: £dha ksharanti (for
adh££ ksharanti ?), I, 72, 10'.
£dhi, prep, with abl., on behalf of:
r/tgt£dhi, I, 36, n1.
a*dhi-iti, remembrance, II, 4, 8.
adhi-mdnthana, the support on which
the rubbing (for producing
the fire) is performed, III,
29, i2.
adhivasa", upper garment, I, 140, 9.
ddhrigu, liberal, III, 21, 41 ; V, 10, i.
Adhrfe? V, 7,10^
*dhvan, way, I, 31, 16; 71, 9J
adhvana* deva-yitnin, I, 72, 7 •
adhvar^, worship, rite, sacrifice, I,
1,4*5 8; 12, 7,&c. : adhvardm
ya^a, I, 26, 1 5 pati£ adhvarK-
I, 44, 9^ ra^-antam adh-
INDEX OF WORDS.
429
io
adhvarasya, I, i 28, 4* ; -
iva (conj. adhvarf-iva), III, 6,
ios; adhvarasya pra-netff, III,
23, i.
adhvara-jrf, beautifier of sacrifices,
I. 44, 3f-
adhvariy, to be as an Adhvaryu:
adhvari-yasi, II, i, a.
adhvari-y£r, performing the sacrificial
service, IV, 9, 5.
adhvaryti, the Adhvaryu priest, I,
94,«; ", 5,«! HI, 5,4; IV,
6,4 ; adhvaryfi-bhiApaftia-bhi*,
111,7,7-
anagna, not naked, HI, i, 6.
£nagni-tr£,not standing under Agni's
protection, I, 189, 3.
anadat, not eating, HI, 1,6.
ananti, infinite, IV, i,
anupa-kshila, undecaying, III, 13, 7.
anush/6fi, by one's present power, I,
anusn/^uyiK, by one's present power,
anu-salva", follower of truth, I II, 26, i .
anu-svadhim, according to one's
wont or nature, II, 3, 11 ; III,
6,9. ,
dnflna, without flaw, I, 146, i'; II,
10, 6; III, i, 5 ; IV, 2, 19; 5,1.
inrigu, sinlul, IV, 3, 13,
anritd, sinful, IV, 5, 5.
annta, falsehood, V, 12, 4.
anehas, unmenaced, 111, 9, i.
anta^-vidvaois, knowing, I, 72, 7,
Sntama, nearest (friend), I, 27, 5 ;
111, io, B ;V, 14,1.
jntara, closest, I, 31, 13; nearer,
III, 18, 2;— in the midst, I,
anapa-vnjpyi, interminable, 1, 146, 3. ,44, 12.
anamivS, free from plagues, III, 16, antariksha, air, I, 73, 8 ; III, 6, 8 ;
35 «>4- 8,8; 22, 2; IV, 14,2; V, i, IE.
3 ; «> 4.
anarv£n, untouched, I, 94, 21 ; un-
attainable, II, 6, 5.
anavadya*| blameless, I, 31, 9; 71,
8; 73,3-
anavabhri-ridhas, with giftsthat can-
not be taken away, III, 26, 6.
jnasvat, together with a car, V, 27, i.
inikn'ta, whom it is not possible to
drive to a place, I, 141, 71.
aniga, sinless, IV, 12, 4.
anSgiA-tva1, sinlessness, I, 94, 15.
iniyata, unsupported, IV, 13, 5.
aniyudha1, unarmed, IV, 5, 14.
anina\ feeble, I, 150, a.
anindri, Indra-less, V, 2, 3.
ini-baddha, unattached, IV, 13, 5.
ani-badhi, unbounded, III, i, n1.
inibhrnrii/a-tavishi, of undecaying
strength, V, 7, 7,
ani-mini, immeasurable, 1, 27, n.
inimishat, never slumbering, 1, 1 4 3, 8.
dni-misham, with unwinking eyes,
V, 19, 2.
tai-mesham, unremittingly, 1,31, la.
aniri, sapless, IV, 5, 14.
ani-vnla, unrestrained, III, 29, 6.
anishangi, without a quiver, I, 31,
inika, face, II, 9, 6 ; III, i, 15 ; 19,
4l;-iv, 5, 9'; 15; 10, 3; »i
i ; 12, 2 ; V, a, i.
inu, prep, with ablat., 1, 141, 3*.
anukthd, hymnless, V, 2, 3.
anti, nigh, I, 79, u ; 94, 9-
andh5,blind,I, 147, 31; 148,5'.
indhas, darkness, I, 94, 7.
^ndhas, sap, IV, i, 19.
inna, food : slhiri dnnii, 1, 127, 4" ;
IV, 7, 10 ; tri-vrit annam, I,
140,3"; inna,instr.,IV,7,iil.
^nniyat, desirous of food, IV, a, 7.
anyiid-anyad, the one and the other,
I, 95, I-
anyS-vrata, following another law,
V, ao, 2.
ip, pi., water, Waters, 1, 36, 8 ; 95,
3l;96,i-,2;lV,3lu>&c.; gais-
13 J 3, 3 I Vm nPal> . »43,
i«; 111, 9, i; apffm upA-sthe,
I, 144, 2 ; apam sadha-sthe, I,
149, 4J II, 4, * \ty"bt aP?m.
Ill, i, 5; mftri* aplb, HI,
9, 2 ; ap-s6 jritim, III, 9, 4 ;
apKm duroffe*, III, 25, 5; avin-
dat apifr, V, 14, 41-
ipatya, offspring, I, 68, 7.
ipara-gita, unconquered, III, 12,
apari-vn'U, uncovered, II, 10, j.
apaiya1, bereft of sight, I, 148, 5*.
*pas,work,I, 68,5; 69, 81; 70,8;
",3,6; "1,3,3; "»7; iv,
2, 14 : see ap&sc
apis, active, I, 31, 8 ; 71, 3 J 95» 4 \
HI, >i 5J 7J 8, 5;- work:
430
VEDIC HYMNS.
apa*si (conj. upa*si), III, i, 3*;
ii4; ap££ (conj. a*pa£), III,
6,7».
apasyu, ever active, I, 79, i.
apffd, footless, IV, i, n.
apara\ boundless, III, i, 14.
api-dhf, covering, I, 127, 7s.
api-jarvard, approach of darkness,
HI, 9, 7'.
api-sthita*, standing on, I, 145, 4*.
dpQrvya, wonderful, III, 13, 5.
a*pr/aat, not giving, V, 7, 10.
ap-tfir, crossing the waters, III, 27,
ii8.
ap-tffrya, crossing the waters, III,
12, 8'.
Apnavana, IV, 7, i.
a*pnasvnt, rich : apnasvatishu urva*-
rasu, I, 127, 6.
a*pya, living in the water, I, 145, 5.
£pra-ayu(s), unremitting, I, 127, 5*.
dprati-skuta, unrepressed, HI, 2, 14.
apra-dr/pita, unconfused, I, 145, 2.
apra-mmhya*, not to be despised,
IV, a, 5.
a*pra-yu>W£at, never failing, unre-
mitting, I, 143, 8; II, 9, a;
111,5,6; 20,2.
£pra-v!ta, virgin, IV, 7, 91.
apsu-sdd, dwelling in the waters,
111,3,5-
abhi-khy8, looking at, I, 148, 5*.
abhi-#£u, on one's knees, I, 72, 5.
abhi'-dyu, striving for heaven, I,
127,7; m,27, i.
abhi-pitva, the time of rest, I, 189,
72,3-
abhi-mati, plotter, III, 24, i ; assault,
V, 23, 41.
abhimati-scih, victorious over hostile
plots, II, 4, 9.
abhi-yu^, attack, III, 11, 6; V,4, 5.
abhf-jasti, curse, I, 71, 10; V; 3, 7 ;
12.
abhuasti-la'tana, dispcller of curses,
III, 3, 6.
abhijasti-paVan, protector against
imprecations, I, 76, 3.
abhi-jrf, leading to, or striving for,
gloriousness, I, 98, i1 ; 144, 6.
abhfsh/i, victory, V, 17, 5.
abhish/i-krit, helpful, IV, u, 4.
abhi-hrfit, injury, 1, 1 28, 5 ; anything
leading astray, I, 189, 6l.
abhi'kc with ablat., I, 71, 8*.
abhra*, cloud, I, 79, 2.
abhratri, brotherless : abhrata*ra£,
IV, 5, 52-
dbhva, wondrous, I, 140, 5 ; mons-
trous might, II, 4, 5.
am, to plague : abhf a*manta, I,
189, 3l.
dma, vehenience, I, 66, 7 ; fear :
dine dhat, I, 67, 3.
amdti, impetuous splendour, I, 73, 28.
dmati, lack of thoughts, senseless-
ness, 111,8, a1; 16, 5 ; IV, 11, 6.
dmartya, immortal, I, 44, i ; 1 1 ; 58,
3; III, 2, n ; 10,9; n, a; 24,
a; 27,5; 7J IV, i, i? 8, i; 9,
2 ; V, 4, 10.
imardhat, never failing, III, 25, 4.
a*ma-vat, violent, impetuous, I, 36,
20 ; IV, 4, i.
amftra, enemy, III, 18, 2 ; IV, 4, 4 ;
12, 2.
amitra-da*mbhana, deceiver of foes,
IV, 15, 4-
amitra-yudh, attacking the enemies,
III, 29, 15.
a*minat, innocent, IV, 5, 6.
amiva-ftftana, driving away sickness :
amiva-Htanam, I, 12, 7.
a*miva, plague, I, 189, 3 ; III, 15, i.
dmfira, not foolish, unerring, wise,
I, 68, 81; 72, 2: 141, 12; III,
19, i; 25, 3J IV, 4, "J 6, a;
ii, 5-
aW/kta, uninjured, inviolable, III,
6,4; 11,6; IV, 3, la1,
amnta, immortal (Agni), I, 26, 9' ;
44,5*? 58, i; 70, 4',&c.;— pi.
the immortal gods, I, 59, i,
&c. ; — immortality, I, 13, 5*;
68, 41; 72, i1; 6; III, i, 14;
23, i2; 25, 2; V, 3, 4; 28, 2;
amntasya nabhim. Ill, 17, 4; —
ambrosia, 1, 71, 9'; III, 26, 7;
V, 2, 3a.
amr/'ta-tva*, immortality, I, 31, 7 ;
72, 9; 9^,6; V, 4, 10.
aW/tyu, immortal, III, a, 9.
a>as, ore, IV, 2, 17'.
aya, thus, III, 12, 2.
ayfts, never-tiring (flame). III. 18,
a'; IV, 6, 10.
ara*, spoke of a wheel, I, 141, 9 ; V,
13,6.
arakshds, benevolent, II, 10, 5.
4ra»a, stranger, V, a, 5.
ara**i, kindling-stick, I, 137,4'; HI,
«9, 2 ; V, 9, 3.
INDEX OF WORDS.
431
aratf, steward (?), I, 58, 7'; 59, 2;
128, 6; 8; II, a, a; 3; 4, * J
III, 17, 4; IV, i, i ; a, i; V,
2, i*.
dram, enough, I, 66, 5 ; d&at dram,
he satisfies, I, 70, 5 ; readily,
II, 5, 72; 8; puru vl dram
(conj. puruvaYam), I, 142, ios.
aram-krit, doing service, II, i, 71.
drarivams, niggardly, I, 147, 4; 150,
2 ; III, 1 8, 2.
drati, malign power, II, 7, 2 ; III,
18, i ; 24, i; IV, 4,4; ddtau
(conj. for aratau), V, 2, is; pi.,
V, 2, 6.
arati-ydt, niggard, I, 99, \\
arati-vdn, malicious, I, 147, 4.
dravan, niggard : dra*v#a£, I, 36, 15 ;
16.
arf, poor: aryd£, I, 70, i1,2; 71, 3aJ
150, i1 ; — he who does not give,
niggard, I, 73, 51,2; II, 8, 2;
IV, 4, 6; V,2, 12.
arf, the Arya : aryd£, IV, 2, 12s;
i85.
drish/a, uninjured, V, 18, 3.
drishyat, unharmed : drishyanta^,
ll,8,6
ani»d, red, I, 73, 7; II, i, 6.
aru#i, the red (cow, or Dawn), I,
140, 13; IV, i, i68; 2, 16;
14, 3l.
drupita ? IV, 5, f\
arushd, red, ruddy, I, 36, 9; 141, 8;
II, 2, 8 ; III, i, 4; 7, 5; 15,
3J 29,6; IV, 15, 62; V, 1,5;
arushg, the two ruddy horses,
I, 94, 10 ; II, 10, a1 5 IV, a, 3;
arush#sa£, I, 146, 22; IV, 6, 9 ;
arushdsya v/-ish»a£,V, 12, a2; 6;
— drushim (conj. drushta?), 1,71,
i2; drushfa, I, 72, 10*.
arushd-stfipa, whose summit is red,
III,29,3.
drfikshita, soft, IV, n, i.
arepds, stainless, IV, 10, 6.
arkd, song,' I, 141,13; III, a6, 71 ;
8; IV, 3, 15; 10, 3; V, 5, 4.
art, to sing, praise: antan, III, 14,
4; dr&mi, IV, 4, 8; ZnrMb,
V, 6, 8 ; dr*anta£, V, 1 3, i ; drjto,
V, 16, i1; aa, i; 25, 7;— abhf
kara*m ar/tan, they sang tri-
umphantly, IV, j, 14* ; — prd
arfanti, III, la, 5; prd ante,
I sing, III, 13, i1.
arff, flame, I, 36, 3 ; 20, &c.
ar*fs, flame, IV, 7, 9 ? V, 17,3,
dnia, flood : divd£ drnam, III, a a, 3.
anzavd, waving, III, a a, a2.
dr/tas, wave, IV, 3, xa.
drtha, aim, I, 144, 3*5 III, 11,3';
IV, 6, 10.
drbha, small, I, 146, 5.
arbhakd, little : arbhak£bhya£, I, 37,
ittf in naYmi/ii? (I, 149, V).
aryd, Aryan, IV, i, 7; (a, ia3; i88;)
V, 16, 3.
Aryamdn, I, 36, 4; 36, 4; 44> 13;
79, 35 MI, 9J II, i, 4> IV, 2,
4 ; 3, 5 ? V, 3, a.
arvd;7£ : arvO(#£am ydkshva, sacrifice
and bring hither, I, 45, 10.
drvat, horse, I, 27, 9; 73, 9; 145,
31; II, a, 10 ; IV, 13, 6; V, 6,
i; a.
drvan, horse, I, 149, 3; IV, 7, u;
11,4.
arhd»a*, deservedly, I, 137, 6.
drhat, worthy, I, 94, i; II, 3, i; 3;
V, 7, 2.
av, to protect, bless, help : dva£, I,
27, 7 ; avishaA, III, 13, 6, &c.
dva: agnc^ dvena for agng rdve^a,
I, 128, 51.
avadyd, disgrace, IV, 4, 15.
avdni, course, I, 140, 5 ;— river, V,
i', 5-
avamd, lowest (god), IV, i, 5.
dvara, later (or, nearer), 1, 141, 5 ; —
lower, II, 9, 3.
dvaslna, not clothed, III, i, 6.
avdstat, below, III, 22, 3.
ava-sth*K, retirement, V, 19, i1.
avasyu, desiring help, II, 6, 6.
avitri, helper, I, 36, a; 44, 10; III,
19, 5-
dvi-mat, rich in sheep, IV, 2, s1.
avishydt, wishing to drink, I, 58, 2.
avishyu, greedy, I, 189, 5.
avirata\ want of heroes, III, 16, 3*
avr/kd, without dangery I, 31, 13; —
keeping off the wolf, IV, 4, ia.
a/, to eat : prd ajana, III, ai, i.
asatru, without a foe, V, a, ia.
ajdni, thunderbolt, I, 143, 5.
ajds, cursing, IV, 4, 15.
Iriva, unkind, V, ia, 5.
ajirshdn, headless, IV, i, 11.
djman, stone (flint), II, i, i; III.
29, 6.
432
VEDIC HYMNS.
.inna-vrag-a, dwelling in the rock-
stable, IV, i, 13.
djramish/£a, ne^r tiring, IV, 4, 12.
ajrita, not resting on (?), IV, 7, 62.
asva-daVan, giver of horses, V, 18, 32.
djva-pejas, the ornament of which
are horses, II, i, 16.
a/vam-ish/i, winner of horses, 11,6, 22.
Arva-medha, N. p., V, 27, 4-6.
djva-radhas, giver of horses, V, 10, 4*.
a/va, mare, III, i, 4; 7, 22.
aw'n, rich in horses, IV, 2, s1; V,
4, n.
Ajvmau, du., the two Ajvins, I, 44,
2; 8; 14; III, 20, i; 5; 29,
61 ; IV, 2, 4; 13, i; 15, 9; 10;
V, 26, 9.
ajvya, of the horses, I, 74, 7.
asha/£a, invincible, III, 15, 4.
ash/ama, eighth (rein or priest of
Agni), II, 5, 21.
ashfa-pad?, eight-footed (i.e. cow
with calf), II, 7, 52.
as, to be : prd astu, may it be fore-
most, I, 13, 9;— satd£ 4a bhd-
vata/6 £a, I, 96, 7 ; tvdm t£n
sam £a prdti fa asi, thou art
united with them and equal to
them, II, i, 15.
as, to throw: ava-dsya, I, 140, 10.
dsat, nothingness, IV, 5, 14;— untrue,
V, 12, 4.
asana, weapon, I, 148, 4.
asaman4, striving apart, I, 140, 4.
dsam-dita, unfettered', IV, 4, 2.
dsam-mr/shfa, not cleansed, V, 1 1, 3.
asaj£dt, not sticking together, I, 13,
6; 142,6.
asasat, never sleeping, I, 143, 3.
asita, black, IV, 13, 4.
dsu, vital spirit, I, 140, 8.
asura, the Asura, miraculous lord,
II, i, 6; III, 3, 4l; 29, 14';
IV, 2,52J V,i2, i; 15,1; 27,1.
asurya, mysterious power, V, 10, 2.
dsta, stall, I, 66, 9 ; — home : dstam
ydnti, V, 6, i.
dsta-titi, homestead, V, 7, 6.
dstr/, archer, I, 66, 7; 70, n; 71,
51; 148,4; IV, 4, i.
astrita, indestructible, I, 140, 8.
dspandamana, without trembling,
IV, 3, 10.
asmad, pers. pronoun: asmffkam
astu, may he be ours, 1, 13, 10 ;
prd va£ imahe, we entreat for
you, I, 36, i1 ; va£ untranslated,
1, 66, 91 ; s&r na£, thus (give) us,
II, 6, 51 ; are* asmdt, IV, 1 1, 61.
asma-druh, he who deceives us:
asma-dhruk, I, 36, 16.
asmadryak, turned towards us, V, *
4, a.
asma-yu, inclined towards us, I,
142, 10.
asridh, not failing, I, 13, 9 ; V, 5, 8.
dsredhat, unerring, III, 14, 5.
asremdn? Ill, 29, i3l.
dsvapna^, never sleeping: dsvapna-
gaJ>, IV, 4, 12.
dhan, day, I, 71, 2 ; dirgh^t dhi, I,
140, 13 ; dhna^, by day, IV, 10,
5 ; dgre dhnam, V, i, 4 ; 5.
dhi, snake, I, 79, i.
ahtirya*, not to be led astray : ahGr-
yd£ (conj. for ahtfrya^), I, 69, 41.
dhraya, fearless, I, 74, 8; glorious,
III, 2, 4.
dhraya#a, fearless, IV, 4, 14.
ake, near, II, r, 10.
^-kshita, habitable, V, 7, 7.
s, sin, IV, 3, 5; 12, 4; V, 3, 7;
i birth: tisrd* a-^nM, III,
1 7,3*.
S(t, then, I, 148, 41.
a-tdni, an expander : ya^fldm a-
tdniA, II, i, 10.
atithyd, hospitality, I, 76, 3 5 IV, 4,
10 ; V, 28, 2.
atmdn, vital breath : atm^-iva /eva/;,
I, 73» 2.
a-dadi, seizer: Sidat a-dadf^, I, 127,
62.
Adityd, IV, i, 2 ; pi., the Adityas,
I, 45, I ; 94, 3 f 188, 4 ; II, i,
13; 3>4i; III-, 8, 8; 20,5.
3-deva, godly, II, 4, i ; devam ai-
de vam, IV, i, i3.
a-dhavi, purification, I, 141, 3s.
a-dhnsh, attack, II, i, 9.
adhrd, weak: adhrdsya, I, 31, 14*.
anushdk, in due order, I, 13, 51; 58,
3; 72,7; 11,6, 8; III, n, i;
IV, 4, 10 ; 7, 2; 5; ",3; V,
6, 61; 10; 9,1; 16,2; 18,2;
21, 2 ; 22, 2 ; 26, 8.
ap : pa>i Spa, he has won, I, 76, i.
Apay^, N. of a river, III, 23, 4.
£pf, companion, I, 26, 3; 31, 16 ;
IV, 3, n-
INDEX OF WORDS.
433
a-pri4J6ya, whose leave should be
asked, I, 60, 2.
Kpya, companionship! I, 36, 12 ; III,
2,6.
am*, raw, IV, 3, 9".
fl(-ya^ish/£a, best performer of sacri-
fices, II, 9, 6.
flyasa, of iron, I, 58, 8.
ayu, the living, I, 31, a"; n ; 66,
i; 140, 8; 147, i1;— lively:
ayuvaA dheniva*, II, 5, 5 ;—
Ayu, N. p., I, 5,6, 2"; II, 2, 8;
4,2; IV, 2, I21; iSV; V, 7,
6; jfimsam ay6A, IV, 6, u>;
V, 3, 4> ; PL, the Ayus, I, 58,
3"; 6°, 3; IV, 7, 4;_ n., life,
111,3,7-
flyudha, weapon, V, 2, 3.
fly us, life : vfjvam iKyuA, I, 73, 5 ;
%yub apflm, III, i, 5'; dirgh^m
sfyuA pra-yakshe, III, 7, i ;
trial ffyOwshi, III, 17, 31, &c.
a-r6dhana, ascent, IV, 7, B ; 8, 2 ; 4.
i[rtana? I, 127, 61.
frtvi^ya, duty of a priest, I, 94, 6.
flrya, the Aryan, I, 59, 2 ; vuaA
fri*. 1,77,3s; 96, 3-
avfc-rtfka, (I, 44, j1)-
avi'4-tya, visible, I, 95, 5.
Ev.s, manifest : avi'A bhiva, I, 31,
31: avtt babhtftha, V, i, 9 ;
avi* krifiute, V, 2, 9.
aViis, hope : a-^sa, IV, 5i n1.
fiLra, region, V, 10, 6.
ajini, old (?), i, 27, 131-
Sufi, swift racer, I, 60, 5 ; IV, 7, n.
jbu-lrvya, plenty of swift horses, V,
6, 10.
Sju-y if, quickly, IV, 4,. a.
a-jujukshaX flaming, II, i, i.
a/usha/ia", aspiring after, IV, i, 13.
a.ru-h£man, quick inciter, II, i, 5'.
as : upa asate, they approach rever-
entially, I, 36, 7 J "I, a, 6;-
sam-asate, they lie down round
300^,111,9,7-
fits, mouth: asK, I, 76, 4» ; 140, a;
II, i, I41 ; in the presence of,
IV, 5, 10 ; manifestly, V, 17, 2 ;
5; 93, i.
as4n, mouth, I, 75, i; III, 26, 7;
V, 6, 9; 18,4.
&s2j face: yisya asaySf, in whose
presence, 1, 127, 8.
felt, adv., near, I, 27, 3.
arsutf, drink, II, i, 14.
isura, of the Asura : garbhaA asuraA,
III, 29, n.
askra, united, III, 6|43.
isya, mouth, II, i, 13; V, 12, i.
fit-hut a, see hu.
a-hflrya, to be led astray : a-hCfryaA
(conj. ahQryaA), I, 69, 4\
i: ayate, he proceeds, I, 127, 3";
yantaA, corrupt for vyintaA ? I,
1 40, 1 3a ; ranfm yate, striving
for gain, V, 27, 4 ;— idhi ihi,
think thou (of us), I, 71, lo1;—
sib nu Tyate (Samhiti : si nvf-
yate), conj. sinu (=si inu)
lyate, I, 145, i^-intaA tyase,
thou passest between, 1 1, 6, 7 ; —
apa aiycA, V, 2, 8 ;— upa it imasi,
we approach, I, i, 7 ; — pari-eta1,
will overtake, 1, 27, 8 ;— pra-yati
y*gn&, adlivar^, while the sacri-
fice is going on, III, 29, 16 ;
Vf 28, 6 ; ]>ra-yai dev^bhyaA,
that the gods may come forth,
I, i4a,6; 6tipra,I, 144,1*;—
n£ prati-itaye, not to be with-
stood, I, 36, 10 ;— s£m yanti,
come together, 1, 31, 10; see
sam-y&t.
\d} nourishing power, sacred food:
i/3 kritani, 1, 128, 7 ; i/i& pad£,
I, 128, i : II, 10, i1 ; h6taram
i^, III, 4, 3-
I/a, ' Nourishment,1 N. of a goddess,
I, 13, 91; 31,""; 142,9; «•«!
8; II, i, n1; 3, 8; III, i,
23'; 4, B; 7, 5! «7, io'; V,
4, 4;a5, 8; frayjiApade, III
»3, 4 J 29, 4! ifl, instr., Ill,
24,2; f/ayaAputri&lin,29, 3§.
f/a-vat, rich in nourishment, IV,
who from here distributes
his blessings, I, 146, 2.
fti, thus : iti kratva, with this inten-
tion, IV, i, !».
Uthff, truly, I, 36, 7! 141,1; V,i7i
i; ittha dhiyiT, with right
thought, III, 27, 6.
itthi-dhi, thus minded, IV, n, 3.
idam, this : asmai (after the plural
ye1), I, 67, B1; asmai (verb to
be su
[46]
Ff
upplied), I 70, 4' ;
idim, when here (all this
ened), I. 79. •"; y"i
, as I am here, IV, 5, n1;
434
VEUIC HYMNS.
there, II, 5, 5; esham (conj. ish/f, incitement (?), IV, 6, 7*.
esWm), IV, 2, 4'. _ _
id£ £it-idf£ Mi, now-now, IV, 10, 5.
idhm*,fuel, I, 94, 4*, III,i8,3.
in: in6shi, thou drivest away, IV,
10, 7 ; — pra* ainot, he has driven
forward, I, 66, 10.
ini, strong, I, 149, i.
fndu, Soma, V, 18, 2.
Indra, I, 13, 12; 142, 4; 5; 12;
13; II, i, 3; 3, 3; 8, 6; III,
4,6; ii ; 22, i ; 25, 4 ; IV,
2, 17; V,2,8; 3,1; 5,3; n ;
1 1, 2 jj'ndram agnim, III, 12, 3.
tndrigni, ^u., HI, 12, i; 2; 4-9;
V, 27, $.
IndravfshtfG, du., Indra and Vish«u,
IV, 2, 4.
inv, to stir up, to further: fnvati,
I, 128, 5 ; mvata£, I, 141, 4 ;
mvasi, I, 94, 10 ; 141, 10 ; V,
28, 2 ; fnvanta/?, III, 4, 5 ; in-
vire, V, 6, 6.
fbha, elephant, IV, 4, i1.
fbhya, rich, I, 65, 7.
iva : svena-iva, read sv£na eva" ? I,
M5i 2*.
ish, to long, seek : i££££nta, I, 68,
8 ; MMnta/6, I, 72, 2 ; ishu/>.
111,1,2.
ish, to incite: ishe, infin., I, 71, 88 ;
ish£yanta ma*nma, they have
stirred up our prayers, I, 77,
3, 2; 4, 3; 12, i.
fsh, food, I, 12, ji ; 27, 7; 36, ii,
&c. ; V, 6, i-io; ibha'm netSf,
III, 23, 2».
ish£, food-giving, I, 189, 8s.
Ish*, N. p., V, 7, ro.
ishany: isha»yanti, they speed it
hither, V, 6, 61.
ishay, to seek nourishment : ishi-
yanta, II, 2, n1.
ishira", vigorous, quick, I, 128, 5 ;
HI, a, i3 ; 5,4-
ishudhy£t, supplicant : ishudhyate, I,
128, 6\
ishuy, to fly like an arrow, to shoot
arrows (?) : ishfiyate, I, 128,
4*.
ishu-ydt, desiring food(?), I, i28,42.
ishMni? I, i27,6l.
bh/f, wish, search, I, 143, 8a; 145,
i; 148, 3? IV, 4, 7.
isb/i, sacrifice, II, i^1.
: prd imahe va/&, we entreat for
you, I, 36, i1;— 2( imahe, we
implore, III, 26, 5.
W, to magnify: Me, I, i, i1; 44,
4; III, i, 15; 27, 2 ; 12; IV,
3, 3 ; 91 ; i7ate, I, 36, i ;
128, 8; III, 6, 3; 10, 2 ; 13,
2; 27, 14; V, i, 7; 8, 3 ; 9,
i; 14, 2 ; 3; 21, 3; Wata, I,
96, 31; i//e, V, 12,6; 1/ita, V,
17, i; 21, 4; t'/ana, II, 6, 6;
28, i ; i/itd, I, 13, 41; 142,4';
H, 3, 3; V, 5, 35 7.
i/^nya, to be magnified, I, 79, 5 ;
146, 5; III, 27, 13; V, i, 9;
14, 5*
u/ya, worthy of being magnified:
faya£, I, i, 2; 12, 32; 75, 4,'
188, 3; II, 1,4; 111,2, 2; 5,
6; 95 9, 8; 17, 45 27, 4; «9,
257; IV, 7, 152; V, 22, i.
ir : fratam, may they arise, IV, 8,
7 ; iray&dhyai, he shall rise up,
IV, 2, i1;— a-irire, they have
raised, set to work, I, 143, 4;
III, n, 9; 29, 15;— nf erire,
they have roused, I, 128, 8;
II, 2, 3; IV, i, i.
ivat, like this, IV, 4, 6 ; 15, 5.
Sj, to rule : fjata, I, 36, 16 ; 1 1, 7, 2 ;
va*svaA ije, I, 71, 9; yftvat &e,
as far as I have power, III, 1 8, 3.
uan£, master, lord, I, 73, 95 79, 4J
141, 3.
ish: ishate, they flee, I, 141, 8 ;— %
fshate, he advances, I, 149, i2.
ukth£, hymn, litany, I, 27, 12 ; 71,
2; 140,13; 11,8,5; IH, 5,2;
13,6; 20, i; IV, 3, 4; 16; 6,
ii ; n, 3; V, 4,7; 6, 9; 18,4.
ukthdvahas, (I, 127, 81),
uktha-ja"s, chanting litanies, IV, 2, 16.
ukthfn, rich in hymns, III, 12, 5.
ukthya, praiseworthy, I, 79, 12 ; III,
2,13; 15; 10,6; 26, 2; V,26,6.
uksh, to sprinkle : atikshan, III, 9,
9 ; satyim uksban, IV, i, 10.
uksh, to grow. See vaksh.
ukshan, bull, I, 146, 2; II, 7, 3 ;
111,7,6; 7f; V, 27, 5-
ugra, strong, mighty, 1, 127, 1 1 ; III,
26,5; IV, 2, i88.
Ugra-deva : ugrd-devam, I, 36, il1.
INDEX OF WORPS.
435
u*itha, hymn, I, 73, 10; 143, 6;
IV, a, 20; V, 12, 3.
uttana: uttana, lying extended on
her back, II, 10, j1 ; III, 29,
32 ; V, i, 3*; — nyin uttin<U>,
spread out downwards-turned,
IV, 13, 5-
uttanA-haMa, with outstretched hand.
111,14,5'.
ut-v£t : ut'vitaA ni-v£ta£, to the
heights and to the depths, III,
2, 10.
utsa, spring, III, 26, 9.
udanysi, of water, II, 7, 3.
udyata-sru£, the sacrificer who raises
the spoon, I, 31, 5.
and, to moisten : havya"m undln,
11,3, 2.
upa-Kbhr/t, the bringing : fir^m upa-
Sbhr/ti, I, 128, 2.
upa-iti, approaching, supplication, I,
76, i1; III, 18, r.
upa-kshetr/, follower, III, T, 16.
upabdi, noise produced by going, I,
74,7'.
upa-m&, high up, I, 31, is1.
upama7, likeness, (I, ^r, is1),
upa-mkda, enjoyment, III, 5, 5.
upa-mft, supporting, I, 59, iy ; pillar,
IV, 5, i.
upara, lower, I, 79, 3*; 128, 3;
uparasu, in our neighbourhood,
I, 127, 52; uparasya, nearer,
IV, 2, i88 ; uparan, getting be-
hind,^ I, 4, 91.
upa-vaktr/, the U. priest, IV, 9, 5*.
upas, lap : upAsi (conj. for apasi),
(IIl,i, 3"; n4^.
upa>s^tl, sittnj^ down (reverentialh),
II, 6, i\
Tjpa ^ut5, I, 36, TO' ; j / .
UjM-stlia, lap, 1. ^'.j ^ ; 5;
u]>a-.sthe, i, ji, 9 ; 1^6, r ; III,
5, 8 ; 26, «> ; itptlsii upi-bthc, I,
14^ 2 ; inaiu£ u pi- ^t he, III, 8,
i; 29, M; v, i, 6; 19, i.
upa-sthrtyaii) ^arati, he goes to greet
them, I, 145, 48,
tipaka, neighbouring, 1, 142, 7; III,
4,6.
upSke", near at hand, I, 27, 6; IV,
10, 5; ii, i.
opeti, see upa-iti.
ubh: ubdhim, closed, IV, i, 15;—
sdm-ubdhami coftfined, V, a, i1.
F
ubhi, both : ubhK for ubhe, I, 140,
31; ubh4 fti tok6 fti ta*naye, I,
i47» i8.
ubhiya, both, I, 26, 9! ; 31, 7;
ubhdyan, both (kinds of men,
the pious and the impious), I,
189, 72: of both kinds (wealth),
II, 9, 5'.
ur6, wide: uru kshtyjiya ^akrire, I,
36, 8 ; urvf, the wide (Earth), I,
146, a; II, 4, 7; uru, wide
space, III, r, n1.
uru-gaya\ wide-ruling, II, i, 3 ; III,
6, 4* ; IV, 3, 7 ; M, *•
uru-^r&yas, extending over wide
spaces, V, 8, 6.
uru-vya'&fr, far-reaching, V, i, la.
a, widely-renowned: uru-
I, 31, 14.
urushy, to guard, deliver : urushya,
1,58,8; 9; IV, a, 6; to keep
off: ^ditim urushya, IV, a, ns;
urushydt, he has escaped into
wide space, III, 5, 8.
urvaYa*, field, I, 137, 6.
Urviri: urvajiA, IV, a, 18*.
urviya, far and wide, I, 141, 5 ; II,
3,5; III, i, 18; V, 28, i.
ulk£, firebrand, IV, 4, a.
uj, see vaj.
ujldhak, eagerly burning, III, 6, 73.
Uj(g>, (Agni) the Uji^ (or willing
one), 111,3,7; «; Hi a1; *7,
ios; — pi., the Ujijjs, mythical
priests, I, 60, a1; 4; 138, i2 ;
189, 7; II, 4, s8; III, a, 4s;
9; '5, 3a; IV, i, 15'; V,3, 4.
u4i, to burn down: ushiran, II, 4,
7 ;--nf oshatat, burn down, IV,
4> 4-
Ur.lt, to shine-. See vas.
ifeha^-budh, awakening with the
dawn, I, 44, i; 9; 65, 9; 127,
10; III,a, 14; IV, 6, 8.
ui>ha"i, dawn: usr&&, gen. sing., I,
71, 22.
ibh.'is, dawn, 1, 71, i ; 94, 5 ; ush£sa£
niveda^, I, 79, is; vdstoA
f2
/», I, 79, 6; doshg ushasi,
II, 8, 3 ; I V, a, 8 ; priti doshgm
ushasam, IV, 12, a; ushisa^
vi-rok6, III, 5, a;ush*sa* vf-
ush/au, III, 15, a; IV, i, 5;
14, 4;— Dawn, the goddess, I,
44, i1; a; 8; 14; III, 17. 31 ;
ao, i; IV, a, 15; 3, n , V, i,
436
VEDIC HVMNS.
x; 28, i ; ush& £&££, lover of
the Dawn, I, 69, i1; 9; devf
usha7>, III, 20, 5; IV, r, 17;
14, 3 ; dosh&n ushasam, Night
and Morning, V, 5, 6 ;— du.,
nakta *a ushdsi, I, 73, 7;
ushasau, the two Dawns, Night
and Dawn, I, 188, 62; III, 4,
61 ; 14, 3 ; V, i, 4 ;— ush*sa£,
the Dawns, I, 44, ro ; II, 2, a ;
7; 8; III, 5, i; IV, i, i33; 2,
19; 5, 13; 14, i; ush&> vi-
bhatfr, III, 6, 7 ; ushasa* fishuA,
III, 7, 10 ; ushasam agram, IV,
13, i.
ushisanakta, Dawn and Night, II,
3,6.
usii, bright, I, 69, 9.
usriK, milch-cow, IV, i, 13 ; see also
ushar.
usriya, ruddy cow, III, i, 12*; IV,
5,8'; 9.
utf, blessing, protection, 1, 36, 1 3, &c.
Ofdhan, udder, 1,69,3'; 146,2; III,
29, 14; IV, i, 19; 3, 10; pitu*
udha£, III, i, 91 ; sasmin udhan,
IV,7,72; 10,8'.
tfma, helpful, III, 6, 81.
Or^ : ma" hi Qr^yanti>6, giving mighty
vigour, III, 7, 4-
urg, vigour: Qr^sUn pate, I, 26, i;
ffr^napat, 1,58, 8; II, 6, 2 ;
III, 27, 12; V, 7, i; 17, 5 J
torgbb putra*m, I, 96, 3; tirg%
pinvasva, III, 3, 7.
iifraa-mradas, soft like wool, V, 5, 41.
Ctrnu: vf Graot, he has revealed, I,
68, i • vf auraot, he has opened.
I, 68, TO.
tirdhva, straight, standing erect, I,
36, 13; 14; 95, 5, &c.
firmi, wave, I, 27, 6 ; 44, 1 2 ; 95, 10.
Urmya, night, II, 4, 3.
tirva", stable, stall, prison, I, 72, 8 ;
III, i, 14; IV, 2, 17; 12, 5.
Oh : Ohe", he is considered, V, 3, 9'.
r/, to go, &c. : r/»vati, he procures,
1, 128, 6 ; he hastens, 1, 144, 5 ;
arta tmini divi/>, arose, V, 25,
8* ; — abhf aru/&, they ran up to,
III, i, 4;— ut-aritha, thou hast
sprung, II, 9, 3 ; 6t iyarti va^am,
he raises his voice, III, 8, 5* ;
tit arta, it rose up, IV, i, 17 ;
ut aram, IV, 15, 7 ;— pra" ar6£,
they have risen, III, 7, i; pr£
iyarmi, I stretch forth, III, 19,
2 ; pri arta, it came forth, IV,
1,12 ; — vi r/»vati,he discloses, I,
58, 3 ; vf rwivan, they opened,
I, 69, 10 ; vf r/'tfvati, he opens, I,
128, 6; V. 1 6, 2;— sam-aYata, he
has come together, I, 145, 4*;
sim r/wvati, it accomplishes, III,
a, i ; he sets himself in motion,
III, n, 22; s£m-r/'ta£, erected,
IV, 13,5.
rikvan, singer, III, 13, 5.
rigmfya, praiseworthy, III, 2, 4.
ri£, see ar>t.
rtt, hymn, (sacrificial) verse, I, 36,
ii ; II, 3,7; V, 6, 5; 27,4-
rig, ring, to press on, strive forward :
r/w^asana, I, 58, 3 ; 96, 3 ;
ringbn, I, 95, 7 ; r/«#ate, 1, 141,
6; 143, 7; II, i, 8; 2, 5 ;
^/w^ase, I press on, IV, 8, i ; —
abhf ngyate, I, 140, 2; — ft
r/Vfcase, V, 13, 61;— n( r/^ate,
he throws down, I, 143, 5 ; nf
ringe, I catch hold, III, 4, 7.
n£ika, (I, 44, 31).
r/^u, rightly, II, 3, 7 ; right deeds,
IV, i, 17.
rigu-bftk, going straight forward, IV,
6,9.
n&u-mushka', puissant, IV, 2,2; 6, 9.
r/^u-y^t, righteous, V, 12, 5.
n*&, debt, IV, 3, n2.
r/ta, the ttta, Right, I,i,8; 75, 51;
79, 3 ; HI, i; n; in, 4, 7;
6, 6; IV, i, 13'; 2, 31; 14s;
**; ip1; 3, 43; 9-12; s, ";
V, i, 7; 12, i1; 61; 15, 2; 20,
4 : r/Ht adhi, on behalf of Jttta,
I, 36, n1; r/tasya vratK, I, 65,
3; r/tasya y6ni, I, 65, 4; III,
i, ii ; IV, i, 12; V, 21, 4;
dharam r/'tasya, I, 67, 71 ; V,
12, 2 ; r/'tiK s^panta^, I, 67, 8;
68, 4 ; r/ta"sya preshaT; r/tas>a
dhitf/&, I, 68, 51 ; dddhan r/tdm,
I, 7J> 31J r/tisya dhendva>6, I,
73, 6 ; r/tdsva path^(, I, 128, 2 ;
yahvViti r/tas>a, matdra, I. 142,
7 5 V, 5, 6 ; r/tasya dhG>&-sadam,
I, 143, 7 ; n'ta*sya dohdnaA,
streams of U/ta, I, 144, 2' ;
rathtt r/tasya, III, 2, 8; IV,
10, 2; r/tdsya sKman, I, 147,
INDEX OF WORDS.
437
i4; Htim yate", I, 188, 2 ; pfirr
VL£ r/tasya sam-dr/ja£, III, 5,
a; r/tasya sidasi, III, 7, 2;
gop&6 r/tdsya, III, 10, 2 ; r/-
tisva pathy&& £nu, III, 12, 7;
r/tasya >6ge vantishaA, eager to
set to work the £/ta, III, 27,
n1; r/te*na r/tim nf-yatam, IV,
3, 91,2; r/tasya pade*, IV, 5,9;
r/tasya dhaman, IV, 7, 7*; r/-
ta"sya rajmim, V, 7, 3 ; r/'tena,
in the right way, III, 4, 5 ; 5,
3 ;— adj., righteous, IV, 3, 81.
r/ta->tit, intent upon Rita. (Right),
I, 145, 5; IV, 3, 4; V, 3, 9.
r/td-^ata, born in or from the Rita, :
r/ti-gftaA I, 36, 19; 144, 7;
189, 6 ; III, 6, 10 ; 20, 2.
r/'ta-£#£, knowing the right way, I,
72,8.
rita-pa7, protecting the U/ta, (III,
20,4'; V, 12, 32).
r/td-pra^atajborn from .R/'ta, 1, 65,10.
r/ti-pravita, penetrated by jR/'ta, I,
7<>,7.
r/'tay, to perform the Rita. : r/t£yan
r/t6na, V, 12, 3.
r/'ta-y£t, righteous, II, i, 2; IV, 8,
3 J V, 27, 4.
r/ta-yu, loving -R/'ta, V, 8, i.
r/ta-van, righteous, I, 77, i ; 2 ; 5 ;
III, a, 13; 6, 10; 13, 2; 14,
2; 20,4; IV, i, 2; 2, i ;-6, 5;
7,,3 ; 7 J '0, 7 ; V, i, 6 ; 25, i.
r/ta-vridh, increaser of /6'ta, I, 13,
6; 44,145 '42, 65 111,2,1.
ritu, season, I, 95, 3'; V, 12, 3*.
r/tu-tha, observing the right time,
II, 3, 7-
r/tu-pil, guardian of the seasons,
III, 20, 41; V,i2,3*.
r/'tv(y, ministrant, priest, I, i, i;
44, n; 45,7J 60, 3; II, 5, y1;
III, 10, a; V, 22, 2; 26,7.
r/tvfya, at the appointed season, I,
143, i; II, i, 2; III, 29, 10.
r/'dh, to accomplish : r/dhyitma, I,
31,8; IV, IQ, i1.
ridhak, in one's peculiar way, III,
,iot; III, 5,^; V,7,7.
r/shi, a lltehi, I, i, a ; 31, i : 66. 4 ;
III, ai, 3 ; sahasram rfshibhub,
I, 189, 8.
r/shi-kr^t, making (one) a Jttshi, I,
31, 16*.
rish6, pL, dawns (?), I, 137, 10'; V,
25, i2.
r/shva,tall, I, 146, 2 ; III, 5, 5; 7 ;
10 ; IV, 2, 2.
e*ka: e*ka£-eka£, every one, III, 29,
15-
6ka-ayu, of unique vigour, I, 31, 5.
£na, variegated : e*ni iti, I, 144, 61.
enas, sin, I, 189, i; III, 7, io8; IV,
12,4; 5? V, 3, 7.
e*man, course, path, 1, 58, 44 ; IV, 7, 9.
eva, way : £vai£, in due way, I, 68,
4 J 95, 6 5 £vena, in his way, I,
128, 3; arya\6 e*vai£, IV, a, 12*;
—the going, I, 79, 2.
ev£, thus, I, 76, 5; 77,5? 95, »?
Ill, 17, 2 ; eva*, Samh., V, 6,
eshdapid, (IV, a, 4').
6ka, homestead, I, 66, 3.
O£ay«imana, displaying his power, I,
140, 6.
6^ish/M, richest : o^ish/fom m&dab,
HI, 21, 5l.
6shadhi, herb, I, 59, 3 ; 98, 2 ; II,
i, i; 4, 4; III, i, 13; 5, 81;
22, 2 ; V, 8, 7.
6ha, heedfulness, IV, to, i*.
Kawva. I, 36,8; io1; u ; 17; 19;
kawvasaA, I, 44, 8 ; Kanvasya
sfiniva^, 1,45, 5-
katidh^ Jit, everywhere,-!, 31, a.
kadft >ani, never, I, 150, 2.
kan : tisya likan, therewith he is
satisfied, I, 148, a; 4ak£n&,
loving, III, 5, a ; kanisha/>, take
joyfully, III, a8, 5; ^akana>,
delighting, desiring, V, 3, io ;
«7, 31 ;— a jfake, he desires, III,
3, 3 ; 8( Jake, I love, III, 3,10.
kanyg, maiden, I, 66, *' ; kairfnam,
v, 3, *•
kiya : kiyasya ML of whomsoever,
I,a7,8; k^ya, how, V, », 3.
arm: srrpra karasna, III,
18, s1.
karmanyi, able, HI, 4, 9.
kirman, work, deed, I, 3', 8; III,
la, 6.
kalyana, beautiful, I, 31, 9-
kavf, sage, I, la, 6; 75; 13, , a; f,
Ac.; I, 95,8*; dhtrfea* kava-
1, 146, 41.
VEDIC HYMNS.
kavf-kratu, having the mind of a
sage, thoughtful, I, i, 5 ; III,
a, 4; 14, 7; 27, i*; V, 11,4.
kavi-lMd, showing himself as a sage,
III, 12, 3'.
kavi-tama, the highest sage, 1 1 1, 1 4, i .
kavi-prajasta*, praised by sages, V, i ,8.
kavi-jastd, praised by the sages, III,
21,4; 29,7.
kavydta, wisdom, I, 96, 2.
ka : ka'yamana^, finding pleasure,
III, 9, 2. See kan.
k#mya,of love: dugdh£mna"karnyam,
V, 19, 41-
kard, race: bhdgam nd kare*, I, 141,
lo1 ; — triumph : abhf kar£m
ar*an, IV, i, r42.
karu, singer, I, 31, 8; 9; 148, 2 ;
11,2,9; III,6,i.
kaVya, quality of a sage, wisdom,
1,72, i1; 96, i; II, 5, 3; HI,
i, 8; 17; 18; IV, 3, 16 ; n,
3 ; V, 3, 5.
kb'shf/'A, pi., the (aerial) arena, I, 59,
6 ; race-course, I, 146, 5.
kfyat, however small, IV, 5, 6.
kirf, poor, humble, I, 31, 13*; V,
4, lo1.
KisfA: Kist&a£,£hc Kistas, 1, 137,7'.
ki'ipaya, agitating, I, 140, 3.
toi.nM, prince, IV, 15, 7-10; boy,
V,2,i'; 2.
k'jli'a, axe, III, a, i.
KmikJ, pi , the Kujikas, III, 26, i1 ;
35 29, 15.
kO^it-arthin, striving for all that is
desired, IV, 7, 6.
kr/, to make, &c.: ya^wdm kr/'/iotana,
I, 13, 12 ; kr/»uhi, I, 31, 8 ;
kr/dhf na£ raye, help us to
wealth, III, 15, 33; kr/'a6ti
dev*Kn mdrtyeshu, he conveys
the gods to the mortals, I, 77,
i1 ; kdrikrata^, displaying, I,
140, s1 ; knta/fc (read pdrish-
krita/j?), adorned, I, 141, 81 ;
dhiya^akre, 111,27,9'; kranta^,
IV, 2, 14 ; ikarma te, we have
done our work for thee, IV, 2,
19; — iram karat, he may
readily serve, II, 5, 8; uru
fokrirc, they have made wide
room for, I, 36, 8 ; satrg 4ak-
ra*&, 1, 7 a, i ;— £ kr/»6shi, thou
givest, I, 31, 7 ; g kr/»udhvam,
bring hither, J, 77, a ;-apa K
kr/'dhi, drive away, III, 16, 5* ;
— nf ta£, he has brought down
(i. e. surpassed), 1,72, i1 ;--pa>i~
kr/ta, made ready, III, 28, 2 ;--
sdm akrmvan te^se, they have
sharpened, III, 2, 10 ; see
krang.
kr/dh6, weak, IV, 5, 14.
kr/'p: akn'pran, they have pined,
IV,2,i8*.
kr/p, body, I, 127, i; 128, 2.
krrsh/i, human race, I, 36, 19 ; 59,
S ; 74» 2 J '89, 3 ;— tribe, clan,
V, i, 6; 19, 3:— dwelling, II,
2, ro.
kr*sh»a, black, I, 58, 44J 73» 75
141, 82 ; kr/sh#d/> vrrshabha^,
I, 79, a8; darkness, I, 140, 5 ;
k/-/sh«asij, in the dark nights,
1", '5,3-
kr/'sh»a"-adhvan, whose path is black,
II, 4, •'•
awln', speeding en hi*-
blacJ: »viy. f; 14 r, 7.
h^.? piou, iajni.^'^.i MI dark-
ne-;>, ?, 740, ?,
i-v.^t!ii, vi'h a blu^k trill,
IIjj',71.
krrh^i -.>»*•], «Jui^fn>; bl v\' lurrow;,
I, ifo, 4.
k//p: 'fA-'-.^-'i .rvbhte, they
ch <nt ;.i c3) -;i" -* - lyors, IV, I, I f.
keta, J:siio, f, T ••>, 3.'
kctu, 1'^At, "?':>v, ^ulciulour, I, 36,
J4; IV, 7, t ; T^ 2 ; V, 7, 4;
kctum 'i '^'^, I, 71, 22;~ketu,
beacon, bir. i-»r, I, 27, 12 ; III,
i, 17; i, tl ; V, u, 3; vidd-
tMsyi, I, ^, i ; ya$v7dsya, I,
96, 6 ; 127, 6; III, u, 3 ; 29,
5 ; V, ti, 2; yvnnim, 111,3,
3 ; r,dhvnr?sya, HI, 8, 8 ; adh-
varj-jlm, IU, to, \.
keVala, n^ne, I, i^, 10.
kejfn, long-hairc*!, I, 140, 8 ; long-
mancd, III, 6, 6.
krdtu, power of mind, wisdom, I,
65, 9; 67, 2; 68, 3; 69, a;
73, 2; 77, 31; 138, 4; 141,6;
9; 143, 2; 145, 3; II, 5, 4J
In> 3, 3J 6, 5; 9, 6; u, 6;
IV> 5, 7 J 10, i ; 2 ; 12, i ; V,
*°» »; '7, 4J— mind, I, 66, s3 ;
will, I, 68, 9; fti batva, with
this intention, IV, i, i1; — power.
I, 127,9; 128,5; III, i,|t
INDEX OF WORDS.
439
krand, to neigh, bellow, roar : krdn-
dat,I, 36, 8; aJikradat, I, 58,
a; kdnikradat, bellowing, I,
128, 31; k randan, III, 26, 3.
kram : pdri akramit, he has circum-
ambulated, IV, 15, 3.
krlfoa', as soon as, I, 58, 31 ; V, 7,
82; indeed, V, 10, 21.
kri</, to sport : krf'/anta£, IV, 4, 9 ;
ki-r/an,V, 19,5-
kshatrd, royal power, IV, 4, 8 ; V,
27, 6.
kshatriya, royal power, IV, 12, 31.
kshdp, night: kshdpa/6 (conj. ksha-
pi&), I, 44, 8'2; kshapd^ (conj.
kshdpa/&), nights and dawns, I,
70, 71 : kshapd£,by night, 1, 79,
6 ; kshdpaA sam-yata£, II, 2, 2*.
kshapDt- vat, earth-protecting, 1, 70, 5*.
kshdm, earth, (I, 79, f) ; III, 8, 7.
kshdya, dwelling, I, 36, 8; 74, 4;
144, 7; 111,2, 6; 3,2 ; ii,7f5
V, 9, 2; 12, 6; 23, 4; divi
kshdyam (conj. divikshaydm),
111,2, I3\
kshar, to flow : ksharasi, I, 27, 6 ;
ksharanti, I, 72, 10.
kshg, earth, I, 67, 5* ; 95, ro ; 96,
71 ; 189, 3 ; vijv£su ksh#su, I,
127, ioV.
ksh&nan, earth, IV, 2, 16.
kshi, to dwell: ksheti, I, 94, 2;
ksheshyanta/^. goinK to settle,
II, 4, V; kshdya*, III, 8, i;
kshepnyat, may he give ^us
dwelling, V, 9,7;- pr/thivi'm
upa-ksheti, he dwells on the
earth, I, 73, 3 ; - prati-kshiydn-
tain, who abides turned towards,
II, 10, 4 ; to rule: kshdyan,
III, 25, 5; kshayasi,IV, 5, u.
kshitf, dwelling, human settlement,
I, 59, i ; <>5, 55 72, 7J 73, 45
ii, 2, 3; in, 3,9; 13, 4l; MI
4; IV, 5, i5»; V, 7, i ;— tribe,
III, 18, i ; V, i, 10 ; kshitin&u,
daivinam, III, 20, 4.
kshfp, finger: ddjakshipa/;, III, 23, 3.
kshipra7, a tossing (bow ?), IV, 8, 8l.
kshi, to fail : kshtyate, II, 9, 5.
kshu-mdt, rich in food, II, i, 10; 4,
8; 9, 5; IV,2,i8«.
kshe*? IV, 3,6s.
kshetra, dwelling-place, V, a, 3* ; 4.
kshetra-sftdhas, giving bliss to our
fields, III, 8,7*.
kshema, safety, peace, 1, 66, 3 ; 67, 2.
kshema-ydt, living in peace, 111,7, 2-
ksh6da, stream, I, 65, 5 ; 61 ; 10.
kha", opening, IV, n, 2.
khya : priti akhyat, he has looked
on, IV, 1 3, i ; \ 4, i ;— vi akhyan,
they looked around, IV, i, 18.
ga«d, troop: gandm-ganam, III, 26,
6 ; crowd, V, i, 3.
ganya, belonging to the host, III,
gabhira/deep, IV, 5, 585 6.
gam, to go: ^agamyat, I, 58, 9;
pari-sidantajb agman, IV, 2$ 17*;
j — &kkh* gamema, we may obtain,
IV, 5, 13 ;— sdm-gatani, com-
prised, I, 31, s1 ; sam-^agmana'-
su kr/shrishu, when the human
tribes met (in battle), I, 74, 2 ;
mdnasa sdm gagmdb, they agreed
in their mind, III, i, 13.
gdya, home, I, 74, 2 ; dominion, V,
10, 3.
gdrbha, womb, I, 65, 4; 148, 5;—
fruit of the womb, germ, I, 95,
2; 4; 146, 5; II, 10, 3; HI,
r, 6; lo1; 2, 10 ; 29, 2; n ;
V, 2, 2 ; bhtita'nanvgdrbham,
III, 27,9 ; — child,son: gdrbhaA
apjKm, vdnana*m, &c., I, 70, 3 ;
III. i, 12; 13; 5, 3; gdrbha*
virtidham, II, i, 14 ; dddhate
gdrbham, IV, 7, 9*.
garbhfoi, pregnant, III, 29, 2.
garh, to blame : garhase, IV, 3, 5.
gavishd, see go-ishd.
gdvishfi, see g6-ish/i.
Gdvish//&ira, V, i, 12.
gdvya, of the cows, I, 72, 8 ; IV,
2, 17;— bliss in cows, 1, 140, 13.
gavydt, longing for the cows, IV, 1,15.
g£, to go: pra-#fgata£, coming
forward, I, 150, 2.
ga*, to sing : dM&a agnfm glsi, V,
25, i1.
g&tu, path, course, I, 71, 2 ; 72, 9 ,
95, 10 ; 96,4; III, i, 2; 4,4*
gayatrd, Gayatra song, 1, 12, 1 1 ; 27,
45 79, 75 188, ir.
gayatrd-vepas, moved by the Gayatra
song, I, 142, 12.
gah, to dive : dti gihemahi, II, 7, 3-
gfr, praise, prayer, I, 26, 5 ; 59, 4' ;
II, a, i« &c.
440
VEDIC HYMNS.
girf, hill, I, 65, 5-
gfrva*as, loving pra'ses, I, 45, a ; II,
6,3.
gu : y&guve, he has loudly praised,
I, 127, io2.
gur : £Ugurva";it fti, eager in praising,
I, 142, 8 ;— abhi £iigury&6, ap-
prove, I, 140, 13.
gurfi, heavy: m£ntra£ gur6£, I,
147,4-
guh, to hide : guha'mana/', IV, i, 1 1.
gun, covert : guh& guham, I, 67, 6s.
g<M, in secret, I, 65^ i; 67, 3 ; II,
4, p1; III, i, 9; 14; V, 2, i;
*5, 5 » Sun* bhavantam, samara,
the hfdden one, I, 67, 7; 141,
3; III, 5, 10 ; V, 8, 3; gun*
hit&n, hidden, IV, 5, 81 ; 7, 6 ;
V, 11,6.
gfihya, secret, I, 72, 6* IV, 5, 10;
V, 3, * J 3 ; 5, 10.
gri, to praise, I, 44, 6, &c. ; gr/Viite,
he is praised, I, 79, la1; — desh-
»dm abhi grwittii, hail our gift,
II, 9, 4; abhf gratia^ they
salute. III, 6, 10 ; gi'rai abhf
gr/fla'ti, he responds to my
hvmns, V, 27, 3.
gr/ : #3gr/-vawsa£, having awoke, III,
i°» 9 » $£igar fti, he has awaken-
ed, V, i, 31. See jr/'.
gritsa,clever, III,i,2; 19,1; IV,s,2.
Gr/tsa-mada* : gr/tsa - mad£sa£, 1 1 ,
gndhnu, greedy, I, 70, n2.
gr/hi-pati, master of the house, I,
12,6; 36,5; 60,4; II, i, a*J
IV, 9,45 if, 55 V, 8,1 ; a.
g6, co\v, I, 31, ia, &c. ; 95, 81 ; V,
1,3*5 3, a2; fctam nd g&ra*, I,
66, 9 ; UdhaA nd g6nim, I, 69,
3 ; puru-da^isam sanfm . g6i6,
a3 ; guhyam nSma g6nam, V, 3,
j; Mpdat gttt V, 14, 4^;
inasvanta gavl, two oxen with
a car, V, 27, i.
g6-agra, at the head of which are
cows, II, i, i6!.
fo-ishi, fighting for cows, IV, i$, a8.
g6-ish/i, 'striving for cows,* battle,
. ?5J«,«; (45, 71)-
l^r^tka, (I, 44, 3').
Gfcama, I, 79, 10; IV, 4, n; pi.,
the Gotamas, I, 60, 3 ; 77, 5 ;
78,1; a1.
gopdf, shepherd, guardian, protector,
1,96,7; II, 9, a ; 6; III, 15,
2; V, 2, 5; n, i ; 12, 4;
gopam r/'ta*sya, I, i, 8; III, 10,
2 ; vu&m gopa^, 1, 94, s1 ; 96, 4.
g6-mat, rich in, or consisting in,
cows, I, 79,4; III, 16, i; IV,
a, s1; V, 4, u; 24, a ; vn^Am
g6-mantam, full of cows, IV, i,
15.
gaurf, buffalo cow : gaury£m, IV,
12,6.
gngf, wife, IV, 9, 4l.
gnavat, accompanied by the divine
wives : gn^va^ (conj. gnavat),
II, i, s1.
gr£bha*a-vat, a firm hold, I, 127, s5.
gnKma, hamlet, I, 44, 10.
grKvan, pressing-stone (of the Soma),
IV,3,315 V,25,8'.
ghanl, club, I, 36, I61.
gharmd, offering of hot milk to the
Ajvins, III, 26, 7* ; the gharma
vessel, V, 19, 4.
ghush : gh6shi, it resounded, IV, 4,8.
ghri, to besprinkle: ^igharmi, II,
*<% 4 5 5-
, heat : gh/wia, I, 141, 4*.
ghr/ti, the Ghr/ta, or ghee, I, 72, 3 ;
127, i,&c.; II, 3, ii8; 3, 61;
ghr/t^ni aksharan, I, 188, 5 ;
ghritdm ni pQtim, III, 2, i :
ghritebhi^ i(-hut£u&, worshipped
by offerings of ghrita, II, 7, 4l;
^ jfi^i ghr/tam nd taptirn, IV, i, 6.
ghrita-ihavana, to whom ghr/ta ob-
lations are poured out, I, ia, 5 ;
45,5-
ghr/t&-nir«i£, whose stately robe m
ghee, III, 17, i ; 37, 5-
ghrita-pr;sh//>a, whose back is
covered with ghee, I, 13, 5j
. V, 4, 3 ; 14, 5.
ghr/ta-pratfka, whose face shines
with ghee, 1, 143, 7 ; IIItitft;
V, ii, i.
ghrita-prasatta, taking his seat in
ghee, V, 15, i.
ghr/ta-prush, ghn'ta-sprinklinf, I,
45, i; H, 3, a.
fhn't£-yoni, having his abode in
ghee, (I, 140, i»); III, 4, a1;
V, 8, 9.
ghr/ta-vat, rich in ghee, 1, 14*, *j
ni,3,«5 75 ai»«.
INDEX OF WORDS.
441
ghr/ta-j/Njt, dripping with ghee, III,
«i JJ v> Mi 3-
ghrita-jn, adorned with ghee, 1, 128,
4; V, 8, 3.
ghr/ta-sna', swimming in ghee, IV,
6,9.
ghnta-snu, swimming in ghee, III,
6.61; IV, 2,3'; V, 26,2.
ghrit&i, (the ladle) full of ghee, III,
6, i ; 19, 2 ; 27, i ; IV, 6, 3 ;
V, 28, i.
ghrishvi, brisk, IV, a, 13.
ghora*, terrible, IV, 6, 6.
gh6sha, noise, III, 7, 6.
yfa, and : £a rdtham for Jardtham, I,
70, 7* ; (in the first member),
I, 77, a2.
/tekri, maker, III, 16, 4.
Jaksh, to look : jatam Hksha«a/>
aksh£bhi£, I, 128, 3 ; — £nu £a-
*a*ksha, V, 2, 8 ;— abhi Jakshase,
v, 3, 9;— vf *ash/e, I, 98, i;
V. 19, i3 ; — na£ kr/'dhi sam-
Jakshe, make us behold, I, 127,
n.
*dksha«a, appearance, I, 13, 5.
&kshas, look, sight, I, 96, 23; V,
15, 4-
fat, to hide: >tatantam, I, 65, i; —
pra" £at£yasva, drive away, V,
4, 6.
fotu/r-akshd, four-eyed : >fratu£-
aksha/6, I, 31, 13*.
>i£tu/>-pad, four-footed, I, 94, 5.
>ftina£-hita, with satisfied mind, III,
a, 2; 7; ii, 2.
>&nas : £a*na£ dha/b, accept, 1, 26, 10.
£andr£, gold, II, 2, 4*.
Jandrd-ratha, with a shining chariot,
I, 141, 12; III, 3,5-
4ar, to move, walk : torathaya g\-
vdse, that we may walk and
live, I, 36, 14; Jar&hl (conj.
Jcuitha), I, 66, 91; ^drataA
dhruvisya, of whatever moves
or is firm, I, 146, i; guha* 4£-
rantain, III, i, 9s ;— nib ^arati,
he comes forward, I, 95, 4 ; —
te piri laranti, they walk around
thee, I, 127, 9*;— v( Jaranti,
spread around, I, 36, 3 ; — abhi
vi taranta, they have come
hither and thither, HI, 4, 5.
Jar&ha, all that moves, (I, 66, 9') *,
stt&tu* Jarftham, I, 58, 5*;
68, i ; 70, 7*;
I, 70, 3 ; sthatrm ^ardtham ^a,
I, 72, 6«.
shwu, speedy, IV, 7, 9.
j&rman, skin: sa^dsya /^drma, III,
5, 62 ; 71 ;—^arma-iva, like a
hide, IV, 13, 4..
/arshawf, human tribe, I, 127, 2 ;
III, 6, 5; 10, i ; IV, 7, 4J 8,
8; V, 2}, i.
^arshawi-dhrit, supporting the human
tribes, IV, i, 2.
£arshaai-pra>, filling the dwellings of
people, IV, 2, 13.
>fcashaia-vat, with head-pieces, III,
8, lo1.
^ayu, respectful, III, 24, 4.
Hru, beautiful, 1,58, 6, &c. ; ^ru,
ioc., I, 72, 2s.
^ru-pratika, cheerful-faced, II, 8, 2.
k\ : ni-Hyya, revering, III, 26, i; —
vf Jinavat, .may he distinguish,
IV, 2, n.
^ikitvit-manas, attentive-minded, V,
22, 3.
/tit, to shine, light up : £ita*yantam,
II, 2, 4 ; /fritayat, II, 2, 5 ; >*ita-
yema, II, 2, 10; ^itr^»a ^ikite
bhas^f, II, 4, 5J *iketa, ", 4,
6; *£kitana£, resplendent, III,
29, 7 ; #keta, he has dis-
tinguished himself, V, 27, i; —
prd £iketa, he has shone forth,
V, 19, i ;— vf Jikite, it shines, I,
7i, 78.
£it, to see, watch, be intent on :
£ik£ta, I, 67, 7 ; £fketat asmai,
may he pay attention to this
(sacrificer), 1, 69, 9 ; Mdyanta^,
awaking attention, I, 94, 4;
Jetati, I, 128, 4; III, n, 31;
tftate, III, 14, 2; *ikitan£&
a^fttan, seeing the unseen ones,
HI, 18, 2; *6tata6, attentive,
IV, 5, 4J *ikiddhf,V, 22, 4>;
May at, he has enlightened,
IV, i,9l; ^itiyan, enlightening,
V, 15, 58; Jikitv&i, knowing,
I, 68, 6, &c. ;—l ^iketa, he has
understood, 1, 95, 4 ; — ^eti pra\
it has been known, III, 12, 9 ; —
vf *it£yanta£, causing to discern,
V, 19, a ;— sam->ikitvan, look-,
ing over, IV, 7, 8.
flti, pile, (I, 67, lo1).
Jittt, mind, V, 7, 9.
442
VEDIC HYMNS.
*itti, splendour (?), t, 67, lo1.
*itti, thought, III, 2, 3; 3, 3;
\\isdom, IV, 2, ii.
$trd, bright, excellent, I, 66, i ;
6, &c.
j&itri-bhanu, with bright splendour,
I, 27,6; II, 10, 2 ; V, 26, 2.
*itr£-yama, whose way is bright,
III, 2, 13.
^itra'-jo/fcis, of bright splendour, V,
17,2.
£itrajrava/>-tama, whose glory is
brightest, I, i, 5 ; 45, 6.
/hid, to quicken, promote : yfroddyasi,
I, 94, 15; lodayata, I, 188, 8.
krfr : vi £r/'tanti, they get off, I, 67, 8.
^tana, brilliant, II, 5, i2; III, 12,
2; — n., splendour, light, I, 13,
n; III,3,8; IV, 7, 2.
most famous, I, 65, 9 ;
most shining, I, 128, 8; most
brilliant, V, 27, i.
foda", driver, I, 143, 6.
&>daya*t-mati, stirring thoughts, V,
8,6.
£yu : a tva aJu>&yaviL&, they have
made thee speed hither, 1, 45, 8.
Mad, to show oneself: Madayati,
A in, 9, 7.
^aya, hludow, I, 73, 8.
, belly, I, 95, 10 ; III, 2, i r ;
22, i; 29, I41.
#an, to be born : gAgn\n£&y 1, 12, 3;
^ata/j and g&m-tvab, I, 66, 81 ;
#anayat, he caused to be born,
I> 7i, 83; ^atasya fa ^yanu-
nasya fa kshi(m, the earth (i.e.
the support) of what is born
and what will be born, I, 96',
71 ; £i£yemahi, we may multiply
with offspring, I, 97, 4 ; #ana-
roasi, III, 2, i1; garth jftyate,
HI* 8> 51 1 #anata, they have
generated, IV, i, i; gMn
ubha'ya'n, the two races (of men
and gods), IV, 2, a ; ^initos,
from giving birth, IV, 6, 7 ; —
sK ^ayam&nam (conj. ^flya-
mUna), 1, 60, 31;— pra^fli-v&i,
generator, III, 2, 11.
^£na, man, people, I, 36, 2, &c. ;
dafvyam £*nam, the divine host,
Ji 3^1 I7J 44|6'i 45, i1,8; 9J
^o; V, 13, 3; jfaftya jirvate,
1, 36, 19.
^anas, tribe : c^dnast iti ubh6 fti, both
tribes (of gods and of men), II,
2, 4.
^ani, wife, I, 66, 8 ; £a"naya£ sd-
nM§h, I, 71, i J — woman, III, 26,
31; IV, 5, 5.
£anitr/, begetter, I, 76, 4*; ^anita,
rodasyo/', I, 96, 4 ; pitu/& fa
gdrbham #anitu/& fa. III, r, lo1;
dyau£ pita ^anitS(, IV, i, 10.
who will be born : ^ni-
tvam (conj. #cini-tva/&), 1, 66, 81.
^niman, birth, III, i, 4; 20; tri/^
^animani, IV, i, 7 ;—dev2inSin
^animani, 111,4, 10 ; IV, 2, 17;
1 8;— offspring, V, 3, 3.
^ganus, birth : ^anusha, by birth, by
nature, 1,^94, 6; III, i, 3; 9;
2, 2 ; ^anusham, I, 141, 4.
#ant6, people, human creature, I,
45, 6, &c. ; mdnusha^ ^antu-
bhiA, III, 3,6.
an, birth : ma'nushasya^a'nasya
nma,I,7o,2j devanam^nma,
> 7°> ^> ^dnma-iva nityam
tdnayam, III, 15, 2'; — birth-
place: parame #£nman, II, 9,
3 ;— -race : ubhayaya ^anmane,
1,51,7; dwyaya^anmane, 1, 58,
6; dc\r)'n IM-. deviim) ^anrna,
I? ^7, 3(T% ^anmani fti ubh^
iti, I, 14 «, M J ; #anma ubhaya,
II, 6, 7 ; jganinaii-jpanmdii, gen-
eration by generation, II 1 1 i5
20 ; ii.
a, belonging in on^'^i own
pcoplo : ^inya na, (tonj. ^an-
ya/;-iv.i), ll; ^, ;l.
^ablru? IV, 5, 7*.
jiw, I, i n» 5 ; M^, 4J
IV, 7, 10.
, sound (?), T, 141, 71.
£-arat-visha, l>UL'.y among the de-
cayed (wood), V, 8j 21,
(/ara-bodha, N.pr.: 6ira-bodha, I,
27, to1.
^aritri, praiscr, I, 189, 45 H> 9, 5;
III, 7, 6l; 12,2; 5; i5,5; V,
3, ii.
^arim^n, old age, I, 71, 10.
££vish/£a, most swift, IV, 2, 3.
g&, people : naJrg&Jb, I, 143, 8.
ip,V, 28, j1.
INDEX OF WORDS.
443
$2(grrvi, watchful : jKgmiA, I, 3 1 , 9 5
111,2, 12; 3,7 J 24, 3; 26, 3;
28,5; 29,2; V, u, i.
Gata-vedas, I, 44, i ; 5; 45, 3, &c.;
127, i2.
birth : tr&i^ffna, I, 95, 3.
£ami, kinsman, I, 31, 10; 65, 7 ; 71,
75J 75,A35 4J IV 4 5; V, 19,
4 ; ££min3m svasr/«am, uterine
sisters, III, i, n ; lokim^amfm,
the sister world, III, 2, 9*.
^, wife, I, 66, 5; IV, 3, a1.
u, victorious, I, 67, i1.
£, lover, I, 66, 8 ; 69, i1; 9-
i, to conquer, to gain: #ayati, I,
36, 4;— sam-tfigivan, III, 15, 4.
v, to stir: #invate, III, 2, n;
#inva,III,3,7; 15,6; -upapra
£invan, they have excited, I,
71, i1.
ri, aged, I, 70, 10.
a, down -streaming, I, 95, 5.
Z, tongue, I, 140, z ; II, i, i j ;
4,4; III, 20, a; IV, s, 10; 7,
10 ; V, 26, i.
£, quick, 1,44, u; lit, 3, 6.
a, with quick horses, I, 141,
12; 11,4,2-
#ira-danu, rich in quickening rain,
I, 189, 8.
^tv, to live : ^iv^se, I, 56, 14 ; 77, 7 ;
70, 9; #iv^,r;c, I, 94 ,4.
, living, I, 68, 3;- l.re, I, ip,«.
hanya, the pri/o (of o«ntctf ;)
which living beings tu
ga, whose stream is drunk.
by living beings, I, i J.Q, i1.
-yS^i, a sacrifice of living
(\icrims), I, 31, 15.
, s^e gri.
h, to be pleased, accept ghdly :
^iasv^, I,i2, 12; 75, i ; 144,
7; ^ushanta, I, 68, 3 ; 9 ; a-
^ushran, 1, 71, i, &c. ; ^ushinta
pdntham, they followed ghdly
his path, I, 127, 6; tmvlm
^•ushasva, III, i, i6; ^oshi, find
pleasure, IV, 9, 7l; — prati
^oshayete iti, they caress, I,
95, 5 5 *•
^sh/a, welcome, I, 44, a ; 4 ; —
grateful, I, 73, 10.
£uhu-£sya, whose mouth is the
sacrificial spoon, I, 12, 6.
£uhur!n£, leading astray, I, 189, i.
£uhtif, sacrificial ladle, I, 58, 4s; 76,
59; 145, 3; II, 10, 6; IV, 4,
a1; V, i, 3; saptd^uhvaA, I,
58, 72.
g&9 to speed, incite : ^-una^, 1,27,7;
^unasi, I, 71, 6; £%u-vat,
impetuous, IV, u, 4.
^ff, speedy: #6va£, 1, 140, 4*.
^fltf, speeding, I, 127, 2 ;— solicita-
tion, 111,3,8 j—ya^/asya £Uty 2(,
stirring, III, 12, 3.
g&rn'i, flaming (?), I, 127, 10.
£-{irv, to consume: ni-^tfrvan, IV,
7,11.
gri, to grow old: ^firyati, I, 128, 2 ;
^u^urv^in, II, 4, 5; £uYyat-su,
III, 23, i; ^ardyan, making
decay, II, 8, a1; #arase, V, i5,4l.
g ri, to praise : ^-arate, he is praised (?),
I, 59, 7 ;- ^m te #areta, may
it resound to thee, IV, 3, 15'.
gri, to be awake : #arate, I, 59, 7 ;
127, io4;#arase, I, 94, 14*; *a-
rasva, III, 3, 7 l ; --sain ^aratam,
may it awaken, IV, 4, 8l.
^ctr/, conqueror, I, 66, 3 ; V, 25, 6.
^nya, noble, I, 71,4; 128,7; 140,
2; 146, s; II, s, *; V, i, 5.
^osha, desire : #6sham &, I, 77, »>,
^ohutr.i, to be invoked, II, ro, i.
g#\, to know: a ^-anlta, accept, I,
94, « ; -pra-^anan, prescient, 1 1 ,
3, 10 ; ami pra-^andn. III, 26,
8 ; — vi^anan, discriminating, 1,
63, 31 ;— sam #anata, they were
concordant, I, 68, 81 ; wm-
^aruna/?, being like-minded, I,
72,3.
j*y'iyas, batcr, I, 27, 13.
^ycslu^i, the first, 1, 127, z ; eldest,
IV, r, 2.
£yotf£-ratha, whose chariot is light,
I, 140, i.
£y6tis, light, I, 36, 19; 59, 2 ; III,
26, 8; div.i£ #y6tiA, I, 69, r;
vipftm ^yotiwshi, lit, 10, s1;
viddnta ^y/>tiA, IV, i, 14; svJA
ni^-yoti^, IV, 10, 3l.
^tiyas, space, I, 95, o; 140, 9 J V,
8,7.
takvan, N. of an animal, I, 6/>, a1.
taksh, to fashion: h/vd£ ta.sh/an
mantran, I, 67, 4; tataksha,
111,8,6; ataksham, V, a, u.
444
VEDIC HYMNS.
ta/it, lightning, I, 94, 7.
t4t>O£as, having the strength of such
a one, V, i, 8.
tan, to spin out, stretch out : ta'ntum
tanushva, I, 142, i ; ta'ntum
tat am, II, ^ 6; tanvan££ yzg-
fl&m, III, 3, 6 ; — iva tanuhi, un-
bend, IV,4,s ;— i-tatinthajthou
hast spread, III, 22, 2 ;— iti nib
tatanyu£, may they spread out,
I, 141, i32;— vi tanvate, V, 13,
A. * It 1^
tin, continuation : jcLrvata* tin a,
constantly, I, 26, 61; tin a, for
ever, I, 77, 4; II, 2, i2; III,
35> * 5 37> 9 ;— tokisya na£ tine
tanOfnam, II, 9, 2.
tinaya, offspring, I, 96, 4 ; III, 15,
2' ;— -tokisya tinaye, of kith and
km, I, 31, ial; tok£ iti tinaye,
I, 147, i8; tokgya ta" nay ay a, I,
189, 2; IV, J2, 5.
tanayitnu, thunderbolt, IV, 3, i.
tana, see tin.
tantf, body: tanva£, I, 31, 12; 72,
3 ; 5"; iM&nta reta>& mithi£
tanflshu, I, 68, 81 ; tine tantf-
nim, II, 9, 2 ; tanvam ^ushasva,
III, i, i5; tanva* su-^ata, III,
15, a; tantf-bhi£, IV, 2, 14;
tanya£ tanvate vi', V, 15, 3*.
tanti-krit, the body's creator : tanti-
kr/t, I, 31, 9.
Tinfi-naplt, 'son of the body,' 1, 13,
a1; 142, a; 188, a; III, 4, 2;
39, ii.
tanti-ru>t, shining with his body, II,
i, 9.
tintu, thread (of sacrifice), I, 142,
i; — ta'ntum tatim, warp, II, 3,
6;— web (of light), IV, 13,4.
tand, to grow tired: tandate (by
conjecture), I, 58, i1.
tanyatu, thunder, V, 25, 8.
tap, to burn, heat: tdpo fti, tipa,
III, 1 8, a; tatipate, IV, a, 6.
tipish/^6a, hottest, IV, 4,1; 5, 4.
tapu, hot, II, 4, 6.
tapu£-#ambha, with fiery jaws, I,
36, 16 ; 58, 5.
tipus, heat : tipOmshi, IV, 4, a.
tanuL6-hin, destroyer of darkness, I,
140, i.
timas, darkness: dvKrl timasa^,
III. 5, i; tira> tama^si dar-
tar£«i, strongly advancing, tri-
umphant, 1, 128, 6; III, n,3f;
29, 13; IV, 4, 12.
tiras, advancing power, III, 18, 3.
tirutri, a winner, I, 27, 9.
tirus: dakshasya tirusha^, of su-
perior strength, III, a, 3.
tavis, strong, III, i, i1; 2; 13.
tavisha*, powerful, III, i a, 8.
tavishi, strength, I, 128, 5; III, 3,
, 5 ; 36, 4.
tavyaws, most powerful,* I, 143, i;
V, 17, i.
tSy6, thief, I,65, i ; V, 15, 5*.
tavaki, thy, I, 94, 11.
tigita, sharp, I, 143, 5-
tigma*, sharp, IV, 6, 8 ; 7, 10; V,
*9> 5-
tigmd-anika, sharp-faced, I, 95, 2.
tigmi ayudha, with sharp weapons,
V, 2, 10.
tigmi-^ambha, with sharp teeth, I,
79,6; IV, 5, 4; 15,5-
tigmi-bhr/'sh/i, sharp-pointed, IV,
tigmi-jo/tfs, sharp-flaming, I, 79, 10.
tigmi-heti, with the sharp weapon,
IV, 4, 4-
ti,g-, to sharpen: tegamana£, sharp-
ened, III, 8, ii.
titvishani, rushing forward impetu-
ously, V, 8, 5.
tir, see tri.
tir£&-ahnya, kept over night, I, 45,
iol; 111,28,3; 6.
tira^-hita, dwelling in concealment,
IH, 9, 5.
tiraj/ta', throughout, II, 10, 4.
tiris, through, III, 27, 13.
tu : ttitiva, he is strong, I, 94, a.
tu£, to stir, press onward: tutiyya't,
I, 143, 6 ; t6^4gamina\6, III, i,
16; tu^e, IV, i, 3.
tu^, impetuous : lug£ girK, V, 17, 3*.
tuturi, conqueror, I, 145, 3.
tud, to strik? : nf tundate (conj.
nu tandate), I, 58, i1.
turd, quick, t, 68, 9 ; 96, 8 ; III, 4,
ii ; IV/3,8.
turfpa. seed, 1, 143, 10; III, 4, 9.
Turva/a, T, 36, ig1.
Turvfti. I, 36, 1 8".
tuvi-gra, mightily devouring, I, z 40, 9.
tuvi-griva, with mighty neck, V, a, i a.
tuvi-*ata\ strong-born, IV, n, a;
V, a, ii ; 27, *
INDEX OF WORDS.
445
tuvi-dyumna, highly glorious, III,
16, 3; 6.
tuvf-brahman, knower of mighty
spells, V, 25, 5-
tuvfjravaMama, most mightily re-
nowned, III, n, 6 ; V, 25, 5.
tuvishmat, mighty, IV, 5, 3.
tuvi-sva*n, loudly roaring, V, 16, 3.
tuvi-svan£s, roaring mightily, IV, 6,
lo-; V, 8, 3.
tuvi-sva*ni, loudly roaring, I, 58, 4 ;
127, 6.
tffr*i, swift, III, 3, 5; u, 5.
tu'r«i-tama, quickest, IV, 4, 3.
tr/, to get through, to overcome :
ataran, I, 36, 8; to" ran, III, 24,
i ; tury&ma, V, 9, 6 ; tanshini,
may they pass across, V, 10, 6l;
tuturyat, may he traverse, V,
15, 3 ;— titirviKwsaA dti srfdhaA,
1, 36, 7; iti tarema, III, 27, 3;—
with pra", to prolong, promote :
pra-tirin, I, 44, 6 ; pr£ tira, 1,
94, 16; III, 17, 2; pra* tirasi,
IV, 6, i; pr£ taYi pra-taram,
IV, 12, 6;— vf tar'.t, he has
crossed. I, 69, 5*; 73, i; vi-
tdritrata, progressing, I, 144, 3.
tr/»a, grass, III, 29, 6.
tr/'d, to perforate: atr/wat, IV, i,
19 ; — inu tr/ndhi, V, 12, 2.
trip, to satiate oneself: s6masya
tr/mpatim, III, 12, 3.
tn'sh, to be thirsty: tatr/shaw&6, I,
31, 72; a'tmhyantta, free from
thirst, I, 71, 38,4; tatr/sha»a/j,
11,4,6.
trishu, thirsty, greedy, I, 58, 2 ; 4 ;
IV, 4, i; 7, u.
tr/shu-^yut, moving abort thirstily,
I, 140, 3.
tr/sh/£, pungent sharpness, III, 9, 3.
te^as, sharp splendour, I, 71, 8a ;
sharpness : sam akr/nvan te^ase,
III, 2, 10.
te#ish/£a, hottest, I, 127, 4'.
te^iyas, sharpest, III, 19, 3. '
toka, children : tokd t^naya, kith
and kin, I, 31, 12' ; 147, i3;
189, 2 ; IV, 12, 5; nftye toke,
II, 2, ii ; tok&sya tane tandf-
nam, I), 9, 2 ; toka\a tu^e, IV,
i, 3-
toki-vat, with offspring, III, 13, 7.
tod&, an or the impeller, I, 150, i2.
bounteous. III, 12, 41.
tmdni, by oneself, by one's own
power, I, 69, 10 ; 79, 6, &c.
tmdnya*, thyself, I, 188, 10.
trdya^-tri/»jat, thirty-three (gods),
I, 45, 2.
Trasddasyu, V, 27, 3*.
tra : trasate, may he protect, I, 128,
5 J 7-
tr#, protector, (I, 72, 5').
tratr/, protector, I, 31, 12; V, 24, i.
tri, three, I, 13, 9, &c. ; trf ro/^a-
nS(ni, the threefold light, I,
149, 4; tisr/-bhya£ & vaYam,
II,5,52; tisra^dev^,II, 3,8;
III, 4, 8; V, 5, 8; tnwi jata
trf sahasrani triwjat fa dev^
n£va >^a, III, 9, 9 ; tn»\ j(yQwshi,
-tfLnU>,Ul, 17, 3l; tri,
^, III, 20, 2.
thirty: tri»u£tam trth fa
devi(n, III,6,9.
Tr'-aru«a, V, 27, 1-3.
trf-ajir, with threefold admixture
(Soma), V, 27, 51.
Tritd, V, 9, 5.
tri-dh#tu, threefold: arka\6 tri-
dhatu^, III, 26, 71.
tri-murdhdn, having three heads, I,
146, i1.
tri-vaVfitha, thrice-protecting, V, 4, 8.
tri-vish/i', thrice, IV, 6, 4 ; 15, 2'.
tri-vrit, threefold: tri-vrit innam
I, 140, 22.
tn's, thrice: \rib saptd, I, 72, 61 ;
ir\h a/^an, III, 4, 2 ; trf£ (read
tri ?), IV, i, 71.
tri-sadhasthd, dwelling in three
abodes, V, 4, 8 ; — threefold
abode, V, u, 2s.
Traivr/shwd, the son of Trivr/shan,
V, 27, i.
tva*£, skin, III, 21, 5; — leather-bag
(cloud), I, 79, 3s; — tvaJi upa-
misyam, I, 145, 5'.
tv£d, pers. pron.: tv6 iti, in thee, I,
26, 6; 36, s1; 6; te, ace., I,
127,9*; V, 6, 41; te t6bhyam,
V, 6, s1.
tvadrik, directed towards thee, V,
3, 12.
Tvdsh/r/, N. of a god, I, 13, 10 ;
95, a8; 525 MS, 10; 188, 9;
II,i,5; 3,9; 111,4,9? V, 5,9-
tvaMita, guarded by thee, I, 73, 9 ;
,74, 8; HI, 19, 3; IV, 4, 14;
V, 3, 6.
446
VEDIC HYMNS.
tviC-data, given by thee, V, 7, 10.
tvfl-dfita, with thee as messenger,
II,io,6; V, 6, 8.
tvi-ya', desire of worshipping thee,
IV, 2, 6; 14.
tv&-vat, like thee : tv^-van, 1, 189, 6.
Tvjish/ri, son of Tvashfr/, III, 7, 4*.
tvish, see titvishawl
tvfshi, impetuous power, I, 71, 5;
V, 8, 5.
tveshi, impetuous, fierce, I, 36, 20;
66, 6; 70, ir ; 95, 8; 143, 35
II, 9, i; III, 22, 2; 26, 5;
IV, 6, 10 ; V, 8, 6.
tveshitha, fierceness, I, 141, 8.
tveshi- pratika, with sharp point, I,
66,7.
tsar: tatsara, he steals upon (his
prey), I, 145, 4 ;- iva tsarat, he
stealthily approached, I, 71, 5.
da*?;, to bite : debate, I, 189, 5.
damsina, wonderful deed, III, 3,
1 1 ; wonderful power, III, 9, 7.
diwsas, wonderful deed, I, 69, 8.
diksha, mind, I, 68, 8 ; — power,
ability, skill, I, 76, i ; 95, 61 ;
141, na ; III, 2,3; 13,2 ; IV,
10, 2; V, 10, 2; 18, 2; 20, 3;
diksha m (conj. yakshim), IV,
3, 13s; Diksha personified,
III, 27, 98; 10; V, 16, 2 ;—
skilful,.!, 59, 4; III, 14, 7.
diksha-pati, lord of power, I, 95, 6.
dikshas, ability, II, i, n.
dakshjKyya, to be treated kindly, II,
4, 3-
dakshmatis, from the right side, I,
95, 62.
dikshma, the sacrificial gift, V, i, 3s.
dakshiaa-avrit, turned to the right,
I, 144, i8.
dakshifla-va'h, carrying from left to
right, III, 6, i\
digdhr/, burner, V, 9, 4.
datvit, having teeth, I, 189, 5.
Dadhi-kra1, III, 20, i2; 5.
din, house : piti£ din, lord of the
house, I, 149, ia.
dint a, tooth : atharva£ ni dintam.
IV, 6, 8'.
dabh, to deceive: dfpsanta£ nide-
bhu£, I, 147, 3 ; dadabhanta, I,
148, 2; dabhan, I, 148, 5;—
jatrum i-dabhu^, III, 1 6, 2.
dibha, deceiver, V, 19, 4'.
dabhri, few, I, 31, 6.
dim, house: dim-su, I, MI, 4.
dima, house, I, i, 8, &c. ; II, i, 72;
8; 4itti£ ap&n dime, I, 67,
lo1; dime-dame, house by
house, I, 128, 4; IV, 7, 3; V,
1, 5 ; 6, 8.
dimtinas, domestic, friend -of the
house, I, 60, 4a; 68, 9; 140,
10; 141, n ; III, i, n; 17;
2, 15; 3, 6J 5, 4J IV, 4, ii ;
n, 5; V, i, 81 ; 4, 5; 8, i.
dim-pati, master of the house, I,
127, 8; V, 22, 4;— dim-pat!,
husband and wife, V, 3, 2.
dimya, domestic, III, i, 15 ; 2, 8.
day, to bestow : dayasva, I, 68, 6 ; —
vf diyamana£, distributing, III,
2, ii ; vf dayate, he tears to
pieces, IV, 7, 10.
dirv?, sacrificial ladle, V, 6, 9.
darjati, conspicuous, beautiful, I,
36, 9 ; 141, i; 144, 7; III, i,
3; 10,6; 27, 13.
dija-pramati : dira-pramatim, read :
dlra primatim, I, 141, a4.
dajasy : sim dajasya, forgive, 1 1 1, 7,
10.
das: sam-dadasvzKn, being ex-
hausted (?), II, 2, 61.
dasmi, wonderful, I, 77, 3 ; 148, 4 ;
II, 1,4; 9, 5; III, 1,7; 3,2;
IV, i, 3 ; 6, 9 ; V, 6, 5 ; 17, 4.
dasmit, possessed of wonderful
power, I, 74, 4-
Disyu, I, 36, 18; 59, 6; V, 4, 6;
pi., the Dasyus, I, 78, 4; III,
29, 9J V, 7, 10 ; 14, 4-
dah, to burn: daha, I, 12, 5, &c. ;
dhikshat, burning, II, 4, 7 ;—
inn dhakshi, II, i, 10 ; — pri
dhakshi,J,76, 3 ;— priti dahatSt,
burn against, HI, 18, x; — sim
daha, I, 36, 14 ; 20.
d£, to give : inu du£, they give way,
I, 127, 4 ;— ni piri dat, he will
not surrender, V, 3, ia.
da, to bind : nf-daduA, (V, a, 6') ;
nf-ditam, V, 2, 7.
d^ (do), to cut, to shear : d&ti, 1, 65,
8 J V, 7, 7.
d6tn, giver, I, 13, n.
diKtr/*, mower, V, 7, 7.
d&ia, gift, V, 27, 5-
divin : da vine, for the sake of giving,
II, i, 10.
INDEX OF WORDS.
447
dir, to offer, worship : dad&ra, I, 36,
4, &c.; y&6 tfibhyam dajat, I,
68, 6; dajat, IV, 2, 9; d&at
yl& asmai aVam, who satisfies
him, I, 70, 5 ; n£ma£ d&rat, I,
71, 6; agndye dash/i aVase, I,
127, 42.
d£j, worship, I, 127, 7.
d&ju-adhvara, performing worship,
I, 75, 31-
d£jva#fs, worshipper, liberal giver,
I, 1,6; 27, 6, &c.
da's: abhi-da'sati, he tries to harm,
I, 79» "•
dtsd-patni, (strongholds) of which
the Dasas are the lords, III,
ia, 6.
dasvat, munificent, I, 127, i ; II, 4,
3 J IV» 2> 7 ; V, 9, 2.
Dfti,IV,2, ii8.
didr/kshe«ya, worthy to be looked
for, I, 146, 5.
didr/ksheya, visible, III, i, 12.
didyu, arrow, \, 71, 5.
didyut, shaft, I, 66, 7.
didhisha'yya, worthy to be searched
for, desirable, I, 73, 2* ; II, 4, r.
didhishu, seeking to obtain, 1,71, 32.
dfv, see dyu.
diva£-r6>&, shining from heaven, III,
7, 5-
divikshas, dwelling in heaven, III,
7, a1-
div&-tarit, more than by day, 1, 127,
5s-
divi-kshayi, dweller in heaven : divi-
kshayam (conj. for divf kshd-
yam), III, 2, if.
divi'tmat, going to heaven, I, 26, 2.
dfvish/i, the striving for day, I, 45,
71 ; 141, 6; heaven-aspiring
sacrifice, IV, 9, 3.
divi-sprij, attaining to Heaven, I,
142, 8; V, n, i ; 13, a1.
divya, heavenly, I, 143, 5; 144, 6 ;
III, 2, 4; --divine: divyiKya
^dnmane, I, 58, 6.
di'j, quarter of the world : dua/6, I,
31, 1 4s ; prd dfjam (for pra-
di'jam), I, 95, j2.
dt, did!? to shine, I, 36, ii, &c.;
rayim asmasu didihi, shine upon
us with thy wealth, II, a, 6 ;
didayet, may he illuminate, II,
4, 3 ; dfdyat (conj. dt'dhyat),
III, i, is; devgn &kh* dTdy-
, brightly shining towards
the gods, III, 15, 5' ; dfdyatam
br/hat, 111, 27, 15.
didi-vdws, resplendent, I, 12, 5 ; 10,
&c.
dfdivi, shining, I, i, 8.
didhiti, (adoring) thought, devotion,
, 111,4,3! IV, 2, i62; V, 18,4.
dirghd, long-lasting : dirghd/^ rayi'£,
IV, 2, 5.
dtrgh4-ayus,long living, IV, 15, 9; 10.
dirghifyu-jojf is, flaming through long
life, V, 18, 3.
du/fr-ita", trouble, misfortune, danger,
I, 99, i; 128, 5; III, 20, 4;
V, 3, ii ; 4,9; 9,6.
du/D-uktd, evil word, I, 147, 4.
du£-e"va, of evil conduct, IV, 5, 5 ;
V, a, 9.
du£-ga\ trouble, I, 99, i ; 189, 2.
du/&-g£ha, difficulty, V, 4, 9.
du/6-gr/bhi, difficult to seize, 1, 140, 6.
du^-gribhiy: du^-gr/bhiyase, thou
showest thyself hard to seize,
V, 9, 4-
du£-d£bha, undeceivable, III, 2. 2 ;
IV, 9, 2 ; 8.
du/6-dhita, badly-composed (prayer),
I, 140, ii.
du^-dhf, malicious, I, 94, 8 ; 9 ; III,
16,2.
du£-matf, hatred, ill-will, III, 15, 6 ;
IV, 11,6.
du/&-j^wsa, one who curses, I, 94, 9
dugdh£, milk, V, 19, 41.
du^Mna, misfortune, I, 189, 5.
dudhita, confused, IV, i, 17*.
dur, gate, door, I, 68, 10; II, 2, 7l;
IV, 4, 6 ; dura^, the doors (of
heaven), I, 69, 10 ; 188, sl ;
raya"£ dura/&, I, 72, 8.
duritd, see du£-it<L
dur6ka-jo>is, he to whose flarne
men do not get accustomed,
1, 66, 51.
durowl, house, 1, 69, 4 ; 5 ; 70, 4*, &c.
durgd, see du/r-gi.
d6ryS, pi, dwelling, IV, 1,9; 18 ;
2, 12.
duvas, worship, I, 36, 14*; III, a,
6; 16,4; IV, 2, 9; 8,6,
duvasani, hastening, IV, 6, io2.
duvasy, to exalt: duvasyati, I, 78^
a ; III, 3, i ; duvasyan, III, r,
a; 13; duvasydta, III, a, 8;
V, a 8, 6.
448
VEDIC HYMNS.
dush, to violate : dfidushat, III, 3, i.
dustaVa, invincible, I, 79, 81 ; II, 2,
10 ; 111,24, * ; V, i5, 3-
duh, to milk: dohase, I, 141, 2;
amritam duhana£, III, i, 14.
duhitri, daughter, I, 71, s1,
dtita*, messenger (Agni), I, 12, i ; 8 ;
36, 3-5 J 44, 2; 3 ; 9; n ;
58, i; 60, i ; 72, 7; 74, 4 J
188, i ; 11,6,6; 7; 9, 2 ; III,
3, 2 ; 5, 2 ; 9 ; 6, 5 ; 9, 8 ; 1 1,
' 2; 17, 4; IV, 1,8; 2, 2; 7,4;
9; n ; 8, i ; 9, 2; V, 3, 8 ;
8,6; n, 4; 21, 3 ; 26, 6.
clfitya, the work of a messenger :
dtityam (y&i), I, 12, 4 ; 44, 12 ;
74, 7 ; messengership, 1, 71, 43 ;
IV, 7, 8 ; 8, 4 ; 9, 6.
dflre-bhl, far-shining, I, 65, 10.
dr/, to rend: dadr/-v&»sa£, IV, 1,14.
driMj strong, I, 71, 2 ; 72, 8.
dr/jika, beautiful, I, 27, jo; — sight,
I, 66, 10 ; 69, 10.
drijya, visible, IV, 2, 12.
dr/shat-vati, N. of a ri\er, III, 23,4.
dev£, god, I, i, 2, &c. ; deva"£ deve-
bhi£, deva'na'm, &c., I, 1,5;
13, n ; 31, i; 9; 68, 21 ; 94,
13; 142, ii ; II, 3, i ; IV, 15,
i ; devam-devam, this or that
god, I, 26, 6 ; bhuva/6 dev£nam
pita' putra£ san, I, 69, 2 ; de-
vanim ^Snma, I, 70, 6 ; devftn
(i.e. dev&n) ^anrna, I, 71, 35,6 ;
IV, i, 22; 2, i72; paUa£ de-
vebhya/&, I, 188, lo1 ; devSfnam
^dnimani, III, 4, 10 ; deva'nam
guh\a namani, V, 5, 10 ; de-
v%sab saYvaya vijSf, V, 26, 9 ; —
vi'jve deva'*, II, 3,4^ V, 3, i ;
26,4 ; — divine, I, i, i ; III, 20,
4; dv£ra£ devft, I, 13, 6; II,
3»5J V, 5, 5; deva barh^, II,
3,4; dhfyam dev'im, III, 18,
3 ; devte pitni^, IV, 5, 13.
deva-av^, eagerly longing for the
gods, III, 29, 8.
dev$-kama, loving the gods, II, 3, 9 ;
III, 4, 9.
dev£-£ush/a, agreeable to the god,
I» 77, i-
deva"-£(ita,sent by the gods, IV, 11,4.
dev£-ta*ti, the divine world, host of
the gods, I, 127, 9; Mr, 10 ;
III,i9, 2; 4; 26,2; IV, 6,3;
9; dev£-t£t$, among the gods.
I, 58, i; 95, 8s; 128, 2; III,
19, i ; IV, 6, i.
deva-tnK, to the gods, 1.128, 68; III,
i, 22 ;— among the gods, III, 8,
75 V, 20, i.
deva-tvd, divinity, I, 68, 4 ; 69, 61.
devadrya"//*, turned towards the
gods: devadrfcim, III, 6, i3.
devapsara£-tama, most agreeable to
the gods, I, 75, i.
devd-bhakta, god-given, IV, i, 10.
deva-ya^yif, worship as is due to the
gods, V, 21, 4.
deva-ydt, worshipping, or longing
for, the gods, pious, I, 36, i4 ;
77,3; HI, 5, i; 6, i; 3; 8, i ;
4; 6; 10, 7; 29, 12 ; IV, 2,
17; ii, 5J V, i, 4; 21, i.
deva-yiK, approaching the gods, III,
8,5s.
deva-yiKna, (the ways) which the
gods go : ddhvana/6 deva-yKuan,
I, 72, 78-
deva-yii, godly, IV, 2, 7 ; 9, r.
devd-vata, beloved by the gods, III,
20, 2 ; IV, 3, 15 ;— Devavata, N.
p., Ill, 23, 2.
deva-v^fhana, drawinghither the gods,
III, 27, H.
deva-vi'tama, most excellently re-
pairing to the gods, I, 36, 9.
deva-viti, feast ot the gods, I, 12,
9; III, 17,5; 21, 2.
deva"vya>fra£-tama, which best receives
the gods with its wide extent,
I, 142,5; IV, 26, 8; V, 22, 2.
devi-vya^as, receiving the gods, III,
4, 4-
deva-j£s, for each of the gods, III,
21, 5-
Devd-jravas, N. p., Ill, 23, 2 ; 3.
deva-hOftama, best invoker of the
gods, III, 13, 6.
devihtiti, invocation of the gods, I,
12, 12.
dev&#>t, turned towards the gods, I,
127, i.
devi', goddess, I, 13, 9; III, 7, *s;
25,3; IV, 14, 3; tisr& devfo,
11,3,8; 111,4,8; V,5, 8.
devya, godhead, I, 140, 7.
desh»i, gift, II, 9, 4.
Daiva-vat£, (Agni) of Devavata, III,
23, 3;— son of Devav£ta, IV,
15, 41-
dafvya, divine, I, 27, 12 ; II, 5, 2;
INDEX OF WORDS.
449
111,20,4; dafvya-h6tara, 1, 13,
81; 142, 8; 188, 7; II, 3, 7;
III, 4, 7 J V, 5, 7 ; dafvyam
, host of the gods, I, 31,
"i7; 44,6; 45, i1,3; 9? io; V,
1 3, 3 ; dafvyani vrata, I, 70, 2 ;
dafvya£ jamita', II, 3, 10; ma*-
dhunt dafvyena, III, 8, i3; v£-
/tesa dafvyena, IV, i, 15 ; daf-
vySni, divine powers, IV, 4, 5.
do, see daL
d6gha, milkstream, V, 15, 5*.
dosha1, evening : dosh# ushSsi, II, 8,
3 ; IV, 2, 8 ; prati dosh&n
ushdsam, IV, 12, 2 ; V, 5, 6 ;
dosha\ at evening, IV, ii, 6.
d6sha*-vastar, shining in the darkness,
I.t.71; IV, 4, 91-
dohaVia, stream (?), I, 144, 21.
dy^vakshama, du., Heaven and Earth,
I,96, 5; 140, 13; III, 8, 81.
dyaVa*pr/thivi,du., Heaven and Earth,
I, 31, 8; II,i,i5; 2, 3,; 7; HI,
3, ii ; 25, 3; 26,8; IV, 14,2.
dyu, sky, heaven, Heaven, I, 31, 41,
&c. ; 67, 5a; upa-ma" diva£,
I, 31, is1; div££ na s&nu, I,
58, 2 ; mfirdha' diva£, I, 59, 2 ;
III, 2, 14 ; divifr br/hatdA, I,
59, 5 ; 7*, 2 ; dyau£ n4 bhtfma,
I, ^5, 3l; diva^#y6ti£, I, 69, i ;
mah6 pitre dive, I, 71, s1 ; IV,
i, io ; dyauA (conj. dy6^>), I,
71, 8*; divl& akshr fti, I, 72,
io1 ; pa>igtna:nain-iva dyS(m, I,
127, 28; dy2(va pr/thivt fti,
Heaven and Earth, I, 143, 2;
vfjva diva/6 ro^an^f, I, 146, i ;
111,6,8; 12,9; dyfi-bhi^tvam
(conj. dy6-bhyaA), II, i, i2 ;
asura/> mah£& divd/>, II, i, 6;
diva^-iva aratfA, II, 2, 2 ; dvauA
nd stri-bhi/>, II, 2, 5 ; IV, 7,
3 ; tisrdA dfvaA, II, 3, 2 ; divi6
kavin&m, III, i, 2 ; divaA pn-
thivy^, III, i, 3; 6, 2s; 3;
25,1; IV, 5, ii ; diVd* yahvifc,
III, 1,6; 94 ; diviA prish/Mm,
III, 2, 12 ; divf kshdyam (conj.
divikshaydm) 111,2, 13* ; ketfim
diva/&, III, 2, 14; diva-6 nilbba,
III, 4, 4 ; varshman divi&, III,
«s, 9; dy^va, III, 6, 4*; divifr
drnam, III, 22, 3 ; diva*£ putr^fr,
IV," 2, 15; divlfr >Kkitv2(n, IV,
3, 8 ; div&fr a-r6dhanan:, IV,
[46] G
7, 8 ; 8, 2 ; 4 ; divl6 skam-
bhdA, IV, 13, 5; divlfr jfcum,
IV, 15, 6s; divdA Ait br/hdt,
more mightily than even the
sky, V, 10, 42; diva£ dhdrman,
V, 15, 2f; divifr na retasi, V,
17, 3*.
dyu, day : dive-dive, day by day, I,
i, 35 7, &c, ; divlfr pffrvaA,
before daybreak, I, 60, 2 ; £nu
dyffn, day by day, 1, 7 1, 6 ; 148,
4; III, 23, 2; IV, 4, 8; 9;
diva* ndktam, I, 98, 2 ; 144, 4f;
trf£ it div££, I, 142, 3 ; dyfi-
bhiA,daybyday,III,3,2;V,
16, 2. '
dyukshl, heavenly, II, 2, i.
dyut, to shine : vf abhf dyaut, mayest
thou beam forth, IV, 4, 6 ; — vf
didyuta£, make shine, II, 2, 7 ;
vf adyaut, thou hast shone forth,
III, i, 8; 18; vf didyutinl*,
flashing, HI, 7,4 ; — sam adyaut,
I", 5, a.
dyu-bhakta, assigned by Heaven, I,
73, 6 ; IV, i, 18.
dyu-mat, brilliant, I, 74, 9 ; II, 7,
i; 9, 6; III, 10, 8; -13, 7; V,
23,4.
dyumat-tama, most brilliant, V, 24, 21.
dyumna, splendour, I, 73, 4, &c. ;
dyumnaf/6, with (songs full of)
splendour, I, 78, 1-5 ; dyum-
nasya jdvasa, V, 7, 3.
dyumna- vat, brilliant, III, 29, 15.
dyumnin, brilliant, I, 36, 8.
dyumn(n-tama,most brilliant,!, 1 27,9.
drapsa, spark, I, 94, ii; — banner,
IV, 13,2*.
drav£t, see dru.
dravina^-dds, giver of wealth, 11,6, 3.
dravma£-£U£, giver of wealth, I, 96,
1-8; II, 1,7.
dravinas, wealth, I, 96, 8 ; — wealth-
giver, III, 7, 10.
draviaasyu, aspiring after wealth, II,
*, 3? V, 13,2.
dru, to run : dravat, speedily, I, 44,
7; dravatam, III, 14, 3; drti-
«anl&? IV, 4, ia.
drfi-anna, feeding OP wood, II, 7, 6.
drub, guile, IV, 4, 15.
dru-hantara, a mighty woodcutter,
(I, 127, 3*)-
druham-tara, conqueror of deceitfd
foes, I, 127, 3*.
450
VEDIC HYMNS.
dvay*, falsehood, I, 147, 4; 55 V,
3,75 12, 2.
dvaY, door : dvaVa£ devfo, the divine
doors, I, 13, 6; 142,6; II, 3,
5 J v, 5, 5 5 dvara, the two folds
of the door, I, 128, 6; dvaY£
tamasa£, III, 5, i.
dvf* p4&ia, twice Jive, IV, 6, S1.
dvi-^anman, of double birth (Agni),
I, 60, i1; r4o, a1; M9> 4 J 5-
Dyita, V, 18, 2».
dvilff, forsooth, verily, I, 127, 7 ; II,
4, 2«; 111,2, i8; 17, s1.
dvi-pad, two-footed, I, 94, 5.
dvi-barhas, twofold, I, 71, 6; —
doubly-powerful, IV, 5, 3*.
dvi-matr/, having two mothers, I,
31, a1,
dvfsh, hostile power, I, 97, 7 ; II,
7,2; 3; III, 15, i.
dvesha£-ytit, driving away malice,
IV, ii, 5? V,9,6.
dvlshas, hatred, malice, II, 6, 4 ;
IV, i, 4 ; 10, 7 ; V, 20, 2 ;—
hostile power, III, 16,5'; 27, 3.
dhakshi (Samhita: dakshi), voc. (?),
O burning one (?), I, 141, 8*.
dhakshu, burning, II, 4, 4.
dhatcshus, burning, I, 141, 7.
dhan: dhan£yan, they set into
motion, I, 71, 3 ;— dadhanyuA
(read dadhanvu^?), IV, 3, 12*.
dhana, prize, I, 31, 6 ; 8 ; 36, 4.
dhanam-£ay£, winning the prize, I,
74, 3-
dhana-sa*, gaining wealth, II, 10, 61.
dhana-sprit, winner of prizes, I, 36,
10 ; V, 8, 2.
dhanin, rich, I, 150, 2 :— containing
the prize of the contest, IV, 2,
15s.
dhinuS, dry land: dhlnoA adhi, I,
144,5*. '
dhan y a, precious, III, i, 16.
dhanv, to run along: dadhanve,
II, 5, 3 ; dadhanvu£, (IV, 3,
i**).
dhan van, dry ground, I, 95, 10 ;
—desert, V, 7, 7.
dhanva-sdh, a conquering bowman,
1, 127, 3e-
dham, to melt: dh£manta£, IV, 2,
I71 ;— upa dhamati dhmatari, V,
dhinman, firm law, I, 128, i1.
dhar^ma, supporter : dhar6na>& rayt-
«2(m, I, 73, 4j; supporting, V,
15, i ; a ; 51 ;— firm ground,
III. 3, i.
dhar»asi,firm,1, 141,11 ;— supporter,
V, 8, 4.
dharof,^ supporter, I, 127, 7.
dhartr/, supporter, V, i, 6 ; 9, 3.
dhaVman, law, ordinance, III, 3, r ;
V, 26, 6; prathama'anu dhaVma,
III, 17, i; ami dharma, III,
17, 5;— support, V, 15,2.
dha, to put, place, give: dadhire*, I,
26, 8, &c. ; J&mh dha^, accept,
1, 26, 10 ; dadhire, have been
laid down, I, 59, 3* ; dadhana£,
obtaining, I, 73, 5a; m$k\b naA
duA-itS(ya dhayi/&, do not deliver
us to distress, 1, 147, 5 ; d£dhat,
3rd pers. or part., I, 188, 21 ;
dadhire pur£&, they have placed
in front (as Purohita), III, 2, 5 ;
dhishva, III, 6, 6 ; didhishantu,
may they bestow, III, 8, 6;
dhamahe,may we acquire,V,i6,
5 ;— & dadhe, I have established,
III, 27, 92; — ni dadhe, he has
established, I, 36, 19 ; nf dadhe,
I have laid down, III, 23, 41;
27, io!; nf dadhu^6 (conj. ni
daduA?), V, 2, 68; nf dhattc
pura£, V, 28, 2l ;— vi-dh2(ti, he
worships (conj. for vi-bhi(ti),
1,71,6'; vi dhaA, distribute, I,
72, 7 ; IV, 6, ii ; vi dadhau,
he determines, I, 95, 3.
dha, to suckle : dhapayete ft), I, 96,
5;adhayat,I,i44, 2;III,i, 10;
V, i, 3*;— upa dhapayete iti, I,
95, *•
dhatr«, establisher, IV, 7, i.
dh&ia: pdri dhSnam akt6^, about
nightfall (?), 111,7, 6.
dhtfrnan, foundation, I, 95, 91 ; 144,
i*; 111,3,4; IV, 7, 7;— abode,
11,3,2; ii ;— statute, law, III,
2, 10 ; 7, 6; IV, 5, 4 ;— form:
sapt* dhama-bhL&, IV, 7, s1.
dhStyas, prospering, I, 31, 13;—
refreshment, refreshing drink,
1,72,9; 94, 12; 141,6; II, 5,
7 J V, 7, 6 ; 9 ; 15, 4. .
dhara, stream : dharam r/tasya, I,
67, 71 ; V, i a, a ; dhaYa* udan-
ya>&-iva, II, 7, 3; dharifr, III,
j, 8 ; 9.
INDEX OF WORDS.
45*
dh&Y: nf dhivate, he runs down, I,
141, 5-
dhfcsf, drink, I, 140, ia; III, 7, il;
32; IV, 3, 9J V,i2, 4.
dhita-van, in whom (wealth) has
been laid down, III, 27, 2.
dhiyam-dha', thoughtful, I, 67, 4 ;
72, 2.
dhiyff-vasu, giving wealth for prayer,
I, 58,9; 60, 5; 111,3, 2; 28,1.
Dhishiwa, N. of a goddess, I, 96, ia ;
III, 2, i2.
dhfshuya, liberal (?), 111,22, 31.
dhishayMhe Dhishwyaaltar, IV, 3, 61.
dhi, to think : devftn a>^a di'dhyat
(conj. for dfclyat). Ill, i, i8;—
£nu vratdm diahyana£, contem-
plating the law, III, 4, 7.
dhf, (pious) thought, prayer, I, i, 7 ;
27, ii, &c.; 95, 8a; III, n,
2 ; 3 ; 12, i ; yantaYam dhina'm,
III, 3,8; dhiya *akre, III, 27,
91 ; *akr/p£nta dhibhi'A, IV, i,
14.
dhitf, thought, I, 68, s1 J 7i, 3l J HI,
12, 7; 13, 55 V, 25, 3; devo-
tion, I, 77, 4 ; pious thought,
1. e. hymn, or prayer, I, 143, i ;
144, 5 ; IV, 5, 7.
dhira, wise, I, 65, a1, &c.
dhuni, roaring, I, 79, ia.
dhur, to harm : idhtirshata, V, 12, 5.
dhur,pole, III, 6, 6.
dhO, to shake : ddhdnot, I, 59, 6 ;
davidhava, 1, 140, 6 ; dodhaviti,
he waves, 1 1, 4, 4* ; adhtinutam,
you have hurled down, III, 12,
6; dividhvat, shaking, IV, 13,
2 ; d«ividhvata£, having shaken,
IV, 1 3,4a ; — ava-dhfinushe, thou
hurlest away, I, 78, 4.
dh(U>-sa'd, charioteer, I, 143, 7; II,
2, i8.
dhfim£, smoke, I, 36, 9; III, 29, 9 ;
IV, 6, 2; V, n, 3.
dhfima'-ketu, whose banner is smoke,
, I*'7' ii ; 44,3- f T
dhuma-ketu, banner of smoke, 1, 94,
I01.
dhfimfn, smoky, V, 9, 5*.
dhdrtf, mischief, I, 36, 15 ; 128, 7.
dhr/, to hold : dadhilra, 1, 66, 3, &c. ;
— ni-dhariyanta^, setting down,
IV, 2, 12.
dhr/ta'-vrata, whose laws are firm, I,
44, M5 14h 91 II, *> 4-
dhr/sh : .& dadharshlt, may he defy,
IV. "4, 3; ni i-dhrishe, not to
bedefied, V, 8, 5.
dh/rsha*? V,i9,5a.
dhrrshatK, fiercely, I, 71, 5 ; IV, 4,
2 ; 5, 6.
dhr/t,h«u-yff, fiercely, V, 10, 5.
dh6ni, strfeam, I, 141, i ; shower,
HI, i,*1.
dhenfi, milth cow,' I, 66, 2 ; 73, 6 ;
11,2,2; 91; 5, s1; III, i, 7;
6,4; IV, i, 6; 16; dhentf iti,
I, 146, 3s; divikshas&fr dheni-
vaA, 111,7, 2a.
dhma, see dham.
dhmatr/, smelter, V, 9, 5.
dhra#: 6pa dhra^antam, speeding
forward, I, 149, i.
dhragimat, hasting, I, 79, i.
dhruvd, firm, I, 36, s1, &c. ; ^drataA
dhruva*sya, I, 146, i ; dhruve*
(for Pada : dhruviA), III, 6, 4».
dhruv^-kshema, dwelling in firm
peace, IV, 13, 3.
dhvams: dhvasdyantam, sparkling,
I, 140, 3 ; dhvasa*yanta£, I,
140, 5.
dhvasmdn, bespatterer, IV, 6, 6.
dhvr/, see dhur.
na\ ' like/ and nd, 'not/ I, 127, 3*.
ndkis, not, I, 27, 8; 69, 7.
nakta, Night : nakta to ushasa, I,
73, 7 ; ndktam, by night, I, 98,
2; 127,5; M4.4a; V, 7,4.
nakta-y&, by night, IV, ii, i.
nakti, Night: nakt?^ ushasa/6? II, 2, 2.
Naktoshasa, du., Night and Dawn, I,
'3,7 J 96, 5J 142, 7-
naksh, to reach: n£kshante, I, 66.
9 ;— abhf nakshati, I, 95, 10.
nad: n3nadat, roaring, I, 140, 5;
111,2, II.
na*pa% offspring: flr^a/6 napat, 1, 58
8; II, 6, XJ HI, 27, 12; V
17, 5 ; — apim n£pat, the child 01
the Waters,!, 143, ia; III, 9,1
n£ptri} offspring: fag&b ndptre, V
7,i-
nabhanya? I, 149, 3a.
ndbhas, cloud, I, 7i> 10 ; II, 4, 6
III, 12, I1.
nam : ^-nimam, to direct, IV, 8, 3.
ndma^-ukti, praise, I, 189, i ; III
14, 2s.
ndmas, adoration, reverence, I, i, 7
VEDIC HYMNS.
Ac.; nimasa, adoringly, III,
namasy, to worship, adore : namasy-
anti, I, 36, 19; namasy*, IM4,
61 : namasyan, I, 72, 5 ; nama-
syata, III, a, 8 ; namasyamafr,
111,17,4; namasyinta^, adoring,
IV, 6, n.
namasya, to be adored, venerable,
1,78,5'! II,' i, j; 10 ; 111,5,
ajra7'J3' i c
namasvfn, adorer, I, 36, 7.
NaYajiftfsa,' song of men' or 'praised
by men/ I, 13,3'; 142,3; H
3, i; 111,99,11; V,5,a.
narya, manly power, I, 72, i1.
na\a, new, young, I, 31, 8, &c. ;—
nivyams, navyasT, I, 27, 4 J «o,
3; 141,5; M3i i; I", *, 13;
niviyasa, I, 12, ii;— navyaA,
gen., V, i a, 3';— n&vishrta,
youngest, V, a7 3-
nava-^Ap new-born, IV, 6, 3.
niva-^ata, new-born, V, 15, 3.
narati, ninety: navatfm pura£, III,
la, 6.
navam&m, for the ninth time, V,
«7, 3*-
Ndva-vfctva, I, 36, iS1.
navedas, watcher: ushasaA niveda^,
1,79, i';— witness, V, 12,3.
nivya, young, I, 141, 10; 189, a.
nas, to attain : nasate, V, 4, n ;— a
Una/, I, 71, 8.
naj : n&rat, it disappeared, IV, i, 17,
Nahusha, N. of a clan, I, 31, n";
V, ia, 6.
nflka, sky, firmament : pip&ra nakam
stribhiA,!, 68, ioj— III, a, ia;
5, 10; IV, 13,5; V, i, i ; 17, a-
nana-ratham, on many chariots, III,
6,9.
nandf, delight : nandye, I, 145, 4.
Nabhinedishrta, (I, i4a, to1).
nalihi, navel, centre, I, 59, i1; 143,
lo1; I", 5, 5J TV, 10, 8;
nifohi* prithivy^ I, 59, a ;
I43i 4; II, 3, 7J HI, 5, 9;
*9,4J pra-^Jm ntohim, II, 3,
9; diva* njbha, III, 4, 4;
amritasya nobhim, III, 17, 4.
oilman, name: deva-tvam ni(ma,
amritam nftma, I, 68, 4*; n&-
mini dadhire ya^ffyini, I, 79,
3 ; prathamim
IV, i, 16; gfihyam nflfma, V, 3,
9; 3; 5, 10 ; bhfln n2nia da-
dhiti, V, 3| IP.
njrt, wife, I, 73, 3-
nlrmiirf? I, iff, t1.
navS, boat : naviyi, I, 97, B1.
Nasatya, IV, 3, 6» ;-du., the Ajvins,
IV, 14, i».
niws, to kiss : nfmsate, I, 144, i4.
nf-kima, desirous of, III, i, 15.
niksh : vi-nikshe, to pierce, V, a, 9.
ni-tir*, watchful, III, 9, 4.
nUik, secretly, IV, 5, 81.
ni«y£, hidden, I, 95, 41 ; inmost, IV,
3, 16.
nftya, one's own, I, 66, i1 ; 5; 71,
ij MO, 7; 148, 3! 5; II, *.
ii ; — true (friend of men), I,
141, a1; — nityam, constantly, I,
nftya-aritra, with its own rudders,
1, 140, i a1.
nid : nidan&fr, scolding, IV, 5, la.
nfd, scoffer, III. 16, 5 ; — revilenient,
IV, 4, 15- '
ninitsu, who tries to revile, 1, 189, 6.
ninditri, reproacher, V, a, 6.
nfndya, reproachable, V, a, 6.
ni-mfsh, closing of the eyes, 1, 72, 5*.
ni-v&tanaj invocation, I, 189, 8;
—recitation, IV, 3, 16.
ni-vft, depth : ut-vata^ ni-v&ta^, III,
2, 10.
ni-vdrtana, return, III, 9, a.
ni-vfd, the Nivid formula, I, 96, a1.
nishki-griva, with a golden ornament
at his neck, V, 19, 3.
nf-hita, laid down, I, 73, 6.
nff to lead: padam nayanti, they
follow his track, I, 146, 4';—
piri nayanti, they carry around,
I, 95, a* ; pfri niyate, he is led
around, IV, 15, i.
iii/a1, nest, IV, i, n ; ia.
nithi, song, IV, 3, 16.
nitha-vfd, knowing all the ways, III,
with the dark blue
back, III, 7, 3.
nu, to low, roar : na^anta, 1, 66, 10 ;
nonava, I, 79, a ;— to shout
(hymns of praise) : nivanta, I,
69, 10 ; — abhf pra nonumaA, I,
78, 1-5; abhf anushata, they
have greeted withshouts,!, 144,
a ; IV, i, 16 ; abhf anOshata,
INDEX OF WORDS.
453
(the hymns) have been sung,
V, 5, 4 ;— sam navanta, IV, 3,
n.
nu, now : nu Ait nu, I, 58, i1 ; nil Ja
purf *a, I, 96, 7.
nfftana, present, recent, I, r, 2 ; III,
i, 20.
nundm, now : adya" ntina'm *a, 1,13,
6 ; nfineim aparim, now and in
future, I,,i&9, 4.
nri, man : nr/n (for various cases),
I, 146, 4s; HI, 14, 41 5 IV, 2,
15, V, 1 5, a* ; nara£ maruta£,
III, 1 6, 21 ; j^wse nr/'«£m, III,
16,4.
nr/-&kshas, beholding men, III, 15,
3 ; 22, 2 ; IV, 3, 3.
nri-tama, manliest, I, 59, 4 ; 77, 4 J
III, i, 12; 19, 3; IV, 5, 2;
V, 4, 6.
nr/'-pdti, lord of men, I, 71, 8s ; II,
i, i J 7-
nr/'-pejas, (the divine doors) with
men as their ornaments, III, 4,
* 4
manly power, I, 67, 3 ; V,
19, 2.
nn-v£t, with men, V, 18, 5.
nrivdt-sakhi, rich in manly friends,
IV, 2, s1.
nr/'-sddana, seat of men, V, 7, 2.
nr/-h£n, man-killer, IV, 3, 6.
netri, leader, III, 15, 4; 20, 4;
ishfrn nets, III, 23, 22.
nedish/£a, near,, nearest, I, 127, n ;
IV, i, 5.
nemd-dhiti, discord, I, 72, 4*.
nemi, felly, I, 141, 95 H, 5, 3 ; V,
13,6.
ne"sha-tama, best leading, 1, 141, 12.
ne"shfr/, the N. priest, II, 5, sl.
nesh/ra, office of the Nesh/r/ (priest),
II, i, 2.
nau, boat : navff-iva, I, 97, 7 ; A99>
1 j V, 25, 9 ; sfndhum na" nav8,
V, 4, 9 ; n^vam nftya-aritram
pat-vdtfm, I, 140, i a1.
nyifti, directed downwards : nftfc,
1,66, io8; 72, 10*.
pakvi, ripe, I, 66, 3 ; IV, 3, 9.
pa/tet4, baked, III, 28, a.
p£&bn, five : £dhi p^w/fa kr/sh/tshu,
over the fivefold dwellings (of
the five peoples), II, a, 10.
pattirft, fifty, V^i8, 5.
pat: patyate, he rules, I, 128, 7;
pat vase, thou possesses!, II, i, 8.
pat, to fly: pdtanti miha^, I, 79, 2.
patanga", winged (flames), IV, 4, 2.
patatrm, winged, 1,^58, ja; 94, u.
patiira, winged : prijnya^ patardm,
II, a, 4.
pdti, lord, I, 26, i,&c.; pati>6 din,
I, 149, if ;— husband, I, 66, 8;
71, i; IV, 3, 21.
piti^ushd {nVri), (a wife) beloved
by her husband, I, 73, 3.
pati-rfp, deceiving her husband, IV,
pdtnf, consort: devfa pa"tn?£, IV, 5,
13-
pdtni-vat, together with the wife, I,
72, 5; HI, 6» 9-
pitman, flight, I, 141, 7; V, 5, 7.
pat-va"t, having feet, I, 140, 9; pat-
vat im n&vam, I, 140, I21.
pdtvan, flight, V, 6, 7.
pathya, path, III, 14, 3.
pad, to fall : padish/d, 1, 79, 1 1 ;— ava
padyate, IV, 13, 5.
pid, foot : padl& ni dadhati, I, 146,
2 ; pad-bhfA (conj. for pa/-bhf/?),
IV, 2, 14*.
pad£, footstep, footmark, track, I,
65,3; 67, 62; IV, 5, 3; padam
nayanti, they follow his track,
I, M<5, 43J padam ve\&, III, 5,
51; 6; IV, 5, 8*; paddm Vish-
wo/& upa-m5in,V, 3, 3;—standing-
place, abode : pade param6, I,
72, a ; 4 ; tri£ saptd gtjhyani
padjC, steps or places, I, 72, 61 ;
\&h pad6, I, 128, i; r/tSsya
pade, IV, 5, 9; mMb pad^
parame, IV, 5. 10.
pada-vf, following the footsteps, I,
pan
72, 2'; III, 5, i1. TT
, to praise: pin ant a, II, 4, s1;
pa
V,
na\anta, III, 6, 7^ panaya,
pinish/ta, most wonderful, III, i , 1 3.
piniyaws, highly miraculous, V, 6, 4.
panff, praise, I, 65, 4.
piyas, milk, I, 66, a ; 79, 3J IV, 3,
9; 10.
p£yasvat, rich in milk, II, 3, 6.
par, see pri.
paVa, distant, III, 1 8, a.
para^-pK, a protector far and wide,
II, 9, a; 6.
parauu, axe, I, 127, 3 ; IV, 6, 8.
454
VEDIC HYMNS.
para's, beyond : pard£ man!sh£ya*, V,
17, a2.
parastat, on high, III, 22, 3.
para-va"ta£, from afar, I, 36, 18 ; 73,
6; III, 9,5.
paYi, prep., from, I, 31, 4 ; — for the
sake of, III, 5, iol.
pari-kshit, encompassing, III, 7, i.
paYi-ftnan, walking round the earth,
1, 79, 3s; I27, a8; III, 2,9s;
IV, 3, 6*; V, 10,5.
paYi-takmya. the decisive moment,
1,31,6V-
pari-b&ih, hindrance, V, 2, 10.
pari-bhfi, encompassing, I, i, 4 ; 97,
6; 141, 9; III, 3, 10.
paYi-vfta, enveloped, 1, 128, Is; III,
8,4!; IV, 1,7.
paYish/i, encompassing, I, 65, 3'.
paYwas, abundance, III, 24, 5; V,
10, I.
partehfi, searching, (I, 65, 31).
parushd, speckled, V, 27, 5.
paYvan, joint (of the month) : paY-
va»a-parva»a, I, 94, 41.
palitd, grey, I, 1441 4 5 fem. pdlikni,
V, 2, 4*.
pavftra, purification, III, i, 5 ;— puri-
fying strainer, III, 26, 8.
pa/, to see: dti pajyasi, I, 94, 7;
— paYi apajyanta, they have
searched, I, 146, 4 ; — vf pajya,
look forth, III, 23, 2\
paj, eye : pa/-bhf£, IV, 2, i22; pa/-
bhib (conj. pad-bhi£), IV, 2, 14*.
paju, animal, beast : pajvfl na* tayum,
I, 65, iV; pajuA r.a* jfjva, I,
65, 10 ; (Agni), II, 4, 7; V, 7,
7; cattle, I, 67, 6s ; 72,6; III,
9, 7; IV, 2, i8>; V, a, 5;
victim, IV, 6, 3.
paju-pff, shepherd, I, i4^, o; IV. 6, 4.
paju-sa*, winner of cattle, 1, 127, \o\
pajvd-yantra, taking ... as an instru-
ment (?), IV, i,. 14.
pastya, dwelling. TV, i, u.
pS: sa^ pati (conj. sdpati), , ,.
p2(ka simple, I, 31, 14 ; III, 9, 7 ;
IV, ^ 2.
pilfe-as, stream of light, I, 58, 5 ; III,
14, i; is» i; «9, 3; IV, 4, x;
V, I, 2.
p&has, abode, I, 188, iol ; II, 3, p ;
III, 8, 9; plth& (conj. pa-
thiA?) 11,2,4*. ,
payu, guardian, 1, 3 1 , i a ; 13; 95, 9 :
i43> «; 147, 3J i«9, 4? II, i,
7; 2,4; III, 15, 41; IV, 2, 6;
4, 3J «; V, 12,4.
parthiva, dweller on earth, I, 95, 3 ;
—the terrestrial (space), 1, 128,
3 J T44, 6 ; p-rdyawsi paYthiva,
V, 8, 7.
pavakd, purifier, 1, 12, 9 ; 10 ; 13, i;
6o> 4 J 95, xx; 142, 3J 6J U,
3, i; 7, 45 HI, 5, 7; 10, 8;
17, i ; 21, 2; 27, 4; IV, 5, 6;
v 6,75 V,4, 3; 7; 7,4; 26,1.
pavaka-jo^i, whose flame is purify-
ing, III, 2, 6.
pavakd-jo^is, purifying with his
flames, III, 9, 81; n, 7 ; IV,
7, 5 5 V, 22, i.
pa/a, fetter, V, 2, 7.
pitu, food, I, 69, 3 ; V, 7, 6.
pitu-mat, rich in food, I, 141, 2<2;
144,7; IV, i, 8.
pitri, father : mahe pitr6 div€t 1, 71,
5 ; pitu/j paramStt (Heaven), I,
141, 41; pitu>& k* gznitdb kz,
III, i, io»; piti( ya^nSm, III,
3, 4J— V, 3, 92; lo1;— du.,
parents, I, 140, 72; HI, 7, i1;
1 8, i1; pitr6£ upa-sthe, I, 146,
i2; III, 26, 9; ma,tdr£ pitdra,
IV, 6, 7 ; — pitaYa/» Angirasa^, I,
71, a1; pita pitri-bhyaA fitdy^e,
II, 5, *8; pit^ra^ manushyaX
IV, i, xs1; pit^iraA pdr^sa/b
pratnifsa/6, IV, 2, 16.
pitr/-vitt5, acquired by the fathers,
I, 73, x1; 9-
pitrya, paternal: sakhy£ pftryltoi, I,
71, 10.
pin/, to swell? pfnvama*nH&, III, i,
7 ; pinvasva. III, 3, 7.
pij, to aHorn : pip^ja, I, 68, 10.
, j>ija*hga-rfipa, tawny-coloured, II,
, 3» *'
piy, to abuse : pTyati, I, 147, a.
putrfn, with sons, V, 4, 1 1.
punar : puna£ astu s££ asmai, may it
(the spell) recoil on him, 1, 147,
4 ; p6na£, give us back, 1, 189, 3.
pur, stronghold: p(L&-bhf£ ayaslbhiA,
I, 58, 8;— I, 149, 3J 189, a;
III, 12,6; 15,4; V, 19, a.
pura£-etr/; leader, I, 76, a1; III,
if, 5-
puraA-ga', going in front, I, 188, n.
pursb&-sad, sitting in front, I, 73, 3.
purl&-hita, the Purohita, I, i, i;
INDEX OF WORDS.
455
44, jo1; 12; 58, 3; 94, 61,2;
128, 4; III, 2,8; 3, 2; 11, i;
V, 11,2.
Pftram-dhi, Liberality of the gods,
II, ', 3*.
purds, in front : dadhir£ purd£, III,
a, 5 ; V, 16, i8.
purft, before (with, gen.), I, 71, ™ ;
—formerly, I, 96, 7.
punshya, of the soil: punshyasa£
agndyaA, HI, 22, 4l.
puru, many, I, 36, i8, &c.; 111,4,
5s ; puru vi dram (conj. puru-
vftram), 1, 142, ioa ; dnu pfirvi&,
puru-anika, with many faces, I, 79, 5.
puru-kshu, rich in food, I, 68, 10 ;
111,25,2.
puru-&mdrd, rich in splendour, I,
27, n; II, 2, 12; III, 25, 3;
V, 8, i.
puru-tr#, in many places, I, 70, 10 ;
i46, 5-
puru-dd/ttsa, wonderful, III, i, 23.
puru-druh, full of deceit, III,
18, i.
purudhd-pratika, with many faces,
111,7,3.
purudhtK, manifoldly, IV, 2, 19.
punini£-sthd, growing up in many
places. V, 1,6.
Puru-nitha, N. pr., I, 59, 7.
puru-peja, manifoldly-adorned, II,
10, 3'.
puru-pe\ras, manifold-adorned, III,
3,6.
puru-prajastd, praised by many, I,
73. 2.
puru-priyd, beloved of many, I, 12,
2; 44, 3J 45, ^ ; III, 3, 4; V,
18, i.
puru-praishd, he who pronounces
many Praishas, I, 145, 3*.
puru-rupa, of all kinds, manifold-
shaped, II, 2, 9; V, 8, 2; 5.
puru-vdsu, rich in wealth, II, i, 5.
puru-viKra, with many treasures,
bountiful : puru-varam (conj.
for puru va* dram), I, 142, io2 ;
—11,2,2; IV, 2,20; 5, 15.
puruvaVa-pushfi, lord of bountiful
prosperity, I, 96, 4.
purusha-tra : conj. purusha-ta, men
as we are, IV, 12, 4l.
puru-stutd, praised by many, I, 141,
6; v,s,5.
puru-sprih, much desired, 1, 142, 6;
II, 7, i; IV,8,7; V,7,6.
pum-hfitd, much-invoked, I, 44, 7.
Purftrdvas, I, 31, 4.
puro/aj, sacrificial cake, III, 28, 1-6.
pur6hita, see pur^-hita.
push, to make prosper : pushyasi, I,
94, 6 ; V, 26, 6 ; pushyata, I,
94, 8; pushy at i, III, io, 3;
pushyanta/6, causing to thrive,
IV, 8, 5.
push/f, prosperity, I, 65, 5 j 77, j 5
11,4,45 v, io, 3.
push/i-mdt, with prosperity, IIIn
n, 7-
push/nn-bhard, bringing prosperity,
IV, 3, 7.
push/i-vdrdhana, augmenter of pros-
perity, I, 31, 5-A
pfi, to purify: punana£, II, 3, 5;
krdtum punand£, III, i, 51;
pundnti, III, 8, 5 ; dpupot, III,
26, 8 ;— abhf punatt', IV, 5, 7.
ptitd, purified, I, 79, io.
pGtd-daksha, of pure powers, III,
J) 3s-
P(Jr6, the POrus, I, 59, 6; V, 17, i.
pilfrva, former, ancient, I, r, 2, &c.;
pfirva-vdt, as for the ancients,
I, 3 r, 17 ;— -divd/r pdfrva/r, before
daybreak, 1, 60, 2 ; to the front,
I, 94, 8l; m^nushatpfirvaA, II,
3, 32; tvdt h6ti
, III,
17, 5;— eastern: pdfrvam dnu
pra-dijam, I, 95, 3.
pOrva-tha, in the old way, III, 29, i.
purvyd, ancient, I, 26, 5; 94, 6;
111,14, 32; 23, 3; V, 15, 3a;~
foremost, 1, 74, 21.
Pfishdn,II,i,6; IV,3,7.
pdshan-vdt, accompanied by Pushan,
1,142,12.
pri or par, to bring across : piparshi,
thou leadest forward, I, 31, 6*;
pdrshi, II, 7, 2 ; pdrshat, III,
20, 4; pipr/tam, III, 26, 9;
parshati dvishifr, may he help
us across our enemies, V, 25, i ;
9 ;— dti paraya, I, 97, 7 ; ^ti
parsha, I, 97, 8 ; dti parshat, I,
99, **
pri, to till : pGrdhi, I, 36, 12 ; papHK,
I, 69, i;— apapri-v2(n, I, 73, 8 ;
146,1; dUpriaat, III, 2, 7 ; &
apm/a/>, III, 3, io ; & aprsLfr,
IV, 14, a;~pi4-pra pr/Vitana,
456
VEDIC HYMNS.
fill (with bliss) further and
further, V, 5, 5-
priksh, nourishment, I, 71,7'; 73,
5; II, 1,6*
priksh*, power, 1, 127, 51 ; ", i, '51 ;
— powerful. I. 141. a1; sapta
prikshfea*, III, 4, 71.
priksha-prayar, mighty sacrifice!-,
Ill, 7. lo1-
prikshfidh: prikshudhaA ? 1,141,4"-
prvl : priJUutl, they fill, I, 79, 3 '.
prjfttfte, they grow, I, 128, 5 ;
paprfJanIsa6, swelling, I, 141,
6B; papriASsi, make swell, I,
141, ii1;— tamase vi-pri4e, for
dispersing the darkness, IV, 13,
3 ; vi-prikvat, cleared from ad-
mixture, V, 2, 31; — sam-priftiS-
n££, being united, I, 95, 8.
pnt, battle, I, 27, 7 ; 79,8; V, 9,
7! 10,7; 16,5; "7,5-
pritani, battle, III, 16, a ; 24, i.
" , racing of battle, HI, 8,
10.
pr/tani-yu, seeking to combat, III,
i, 1 6,
pritana-sih, powerful in battles, III,
99,9; V) 93, «•
pritanyai, foe, II, 8, 6.
prftsutf, hostility, V, 4, i-
prftbivl; earth, Earth : nffbhi* pri-
thivjtt, I, 59, a; HI, 29,4;
agnfo dlti r6ma pr/thivy^, I,
65, 8 ; kshffm and prj'thivfin, I,
67, 5; dyflvli prithivi iti, Heaven
and Earth, I, 14), 2; diviA
prithivyai, III, i, 3 ; maning
prAhivylLfr, III, 7, 10'; vlrsh-
cnan prithivyK^. III. 8. 3 ; vire
fit prithivyKA, 111,23,4"; divi*
sOn6A prithivyiLfr, III, 25, i ;-
Earth, 1, 72, 95 94, 16 ! 95,"!
prithu-
^js- 11,1,1..
ith broad stream of
t, III, 2, ii ; 3, i; 5, i ;
a7,5-
pn'thu-pragaaa, with broad passages,
prithfi-pragaman, proceeding on his
prithu-Oudhna^ broad-based, IV, 2,5.
priml, the speckled (cow), 1, 71, 5*.
pr/jni, speckled, IV, 3, loV-Priini,
the mother of the Maruts, 11,
prishat-ajva, with the spotted deer
as horses, III, 26, 6\
prishatT, the spotted deer, III, 26, 4'.
prish/a-bandhu, after whose rela-
tions men ask, III. 20, 3".
prishfrt, back, I, 58, •'; IV, 2, n«j
ridge, V, 7, 5;- a certain
Stotra? IV, 5,6!.
pr/sh/^ya,oftheback: piyasaprish-
na, IV, 3, ic1.
ornamented form : yavffa1-
•7ipC«4II,3v6F.
Peshi, V, 2, .".
p6tr/y the Potri priest, I, 94, 6; II,
5, 2 ; IV, 9, 3.
potra, service of a Potri, I, 76,, 4' ;
II, i, 2.
posha, welfare, I, i, 3 ; V, 5, 9.
poshayitnu, which is to thrive, III,
pyai, to swell : pipiyanta, they were
exuberant, 1, 73, 6; pipayat,
may he augment, I, 77, 5;
pi'yana* (conj. pfylnam), I, 79,
31; pfpiya, it has prospered,
II, 2, 9 ; pfpyanlLfr, rich in milk,
1 1 1 , i , i o1 ; — pri pipaya, increase,
III, 15, 6.
pra-avitri, protector, I, I2y 8;
furtherer, III, 21, 3.
pra-avfs, zealous, IV, 9, 2.
pra-ketl, splendour, I, 94, 5.
pri-letas, provident, wise, I, 44, 7 ;
ii ; II,io, 3; 111,25.1; >9,5'
praJ£, to look for : prishrifr, 1, 98, a1,
pra-^anana, the creative organ, IIIj
(conj.
29, i.
pra-£&, children :
pra-^fsu), I, 67, 91 ; -
vi syatu, may he deliver a son,
", 3, 9-
pra^a-vat, procuring offspring, I, 76,
4 ; prajft-vat rldhas, abundance
of progeny, I, 94, 15 ; accom-
panied by offspring, II, 2, 12;
III, 8, 6; 16, 6; rich in off-
spring, III, 16, 3 ; IV, ap 5.
pra-tarana, carrying forward, II, i,
12.
pii-tavas, strong, IV, 3, 6.
prfti. equal to, II, i, 8; 15; 3, a-
pratftja, to be listened to, IV, 5, 14
pratnd, old: pralnam, I, 36,4; II
7,6; 111,9,8.
pratna-tha, in the ancient way. I
'96,1; UI.s.iis V.I.J.
INDEX OF WORDS.
457
pratyi&t, turning back, I, 95, 5 ;
11,3, i; III.I8, I.
prath, to spread out: prathayan
nrfn, III, 14, 4; paprathslna£,
V, 15, 4 ;— vi prathantim, may
they open wide, II, 3, 5 ; vi
prathasva, spread thy self, V, 5,4.
prathama*: prathamg a*nu dharma,
after the primitive ordinances,
•III, 17, i.
prathama-rf, first-born (son), III,
29, 15 .
pra-dakshbzft, from left to right,
III, 19,2'; IV, 6, 3.
pra-diva, ancient, II, 3, i.
pra-divas, from of old, I, 141, 3*;
IV,6,4; 7,8; V,8,7.
pradfj, commandment : pradua£,
(I, 31, I41).
pra-dfs, region: pra-dbam (conj.
for pra* duam), I, 95, 3*.
pra-mti,£uidance,lll,i5,i; IV,4,i4.
pra-netri, leader, If, 9, 2 ; III, 23, i .
pra-pitvl, the time of the advancing
day, I, 189, 7V.
pra-bharman, the bringing forward,
pra-bhdf, eminent : pra-bhvfo (dura/6),
I, 188,5*; 9.
pra*-bhtiti, copiousness, III, 19, 3.
pri-mati, guardian, I, u, 9 ; 10;
14; 16; 141, 2* ;— kindness, I,
71, 7 J «re, I, 94, i.
pri-mahas, highly exalted, V, 28, 4.
pri-yaryu, friend of sacrifices, III,
6,2l.
pri-yata, forward-bent, IV, 5, 10.
priyata-dakshiaa, giving sacrificial
fees, I, 31, 15.
pra-yantn, giver, I, 76, 4*.
prayas, joy, delight, feast, I, 31, 7 ;
45, 8; 58, 78J 7i, 35 HI, n,
7; 12, 8; IV, 5, 6; 15, a8.
prayasvat, offering enjoyment, I,
*o,3; 111,6,35 V, 20, 3.
pra-yS, onset, 111,29, 15.
pravajia*, hill-side, HI, 22, 4.
pra-vfc, declivity, L 144, 5*;— pre-
cipitous: pra-vau, HI, 5, 8.
pra-vft>tya, to be openly uttered, IV,
5,8.
pra-vfd, finding out, III, 7, 6.
pn-j4msya, deserving of praise, II,
a, 3; ii.
pra-/asta*, praised, glorious, precious,
I, 3^t 9 J 60, 1 5 66, 4.
prd-jasti, praise, I, 26, 9 ; 70, 9 ;
74,6; 148, 3; V, 9, 6; 16, i.
pra-jfotri, the PrajSs>tr/ priest, I, 94,
61; II, 5,4-
pra-jastr^, office of the Prajistr/
priest, II, T, 2.
pra-jfsh, command, I, 145, i.
pra-sdh, power, V, 23, i.
prd-siti, onslaught, IV, 4, i.
pra-sCf, sprouting grass, I, 67, 9*;
95, io2; 111,5,8.
Prdska«va, 1, 44,6; 45, 3.
pra*-svanita, roaring, I, 44, 12'.
pra-hoshi, libation, I, 150, 2.
praJ&^ihva, stretching forward his
tongue, I, 140, 3.
pragma, eastward-turned (barhfs),
I,i88,4.
, inclined towards, II, 2, 7 ; —
eastward : prsfw/kim ya^«am
^akrima, III, i, 22; pr^i iti,
III, 6, i o1;— turned forwards,
HI, 7, 7-
id, breath : Kyub prS«dA, 1, 66, i.
prataj&-yaVan, coming early in the
morning, I, 44, 13 ; 45, 9.
prata^-savd, morning libation, III,
28, i.
priy£, beloved, 1, 13, 3, &c. ; dear=
</>iXos, I, 67, 61 ; sapta* priy2(saA,
seven friends, IV, i, 12 ; priya*m
tva kr/ifdvate, he gratifies thee,
IV, 2, 8.
priyd-dhama, whose foundations are
pleasant, I, 140, i.
Priya-medha : priyamedha-v^t, 1,
45, 31 ; priya"-medha£, 1, 45, 4!.
prt, to please: pri»Sna\&, I, 73, i;
pfprishati, he longs to gladden,
IV, 4, 7 J— £ pipraya£, gladden
(the gods), II, 6, 8*.
prUa*, well-cared for, I, 66, 41 ; 69., 5.
prush, to sprinkle, shower : prushita",
1, 58, 2 ; prush«dvat, III, 13, 4.
pretri, friend, I, 148, 5.
pre*sha. instigation, I, 68, 51.
praisha, sacrificial command of a
priest, (I, 145, 3')-
phalgvi, feeble, IV, 5, 14.
baV,lo! 1,96, i; 141, i.
b&ndhana, fetterer, V, 12, 4.
bandhtita, kinship, IV, 4, n.
babhrf, carrying (the prize), III, i,
12.
458
VEDIC HYMNS.
babhrtf, brown (plants), I, 140, 61*
baVhish/tam, most powerfully, III,
13, i.
barhfshmat, he who has spread the
Barhis, V, 2, 12.
barhfs, the sacrificial grass, I, 12, 4 ;
13, 5J 7; 9, &c.; prajinam
barhi/6, I, 188, 4; diva bar hi 6,
II, 3, 4 ; mddhye if barhf/fr, III,
14, 2.
barhi-sa*d, sitting on the Barhis, II,
balf, tribute, I, 70, 9; V, i, 10.
bahu, many : bahvi£ fa bhuyasta fa
y&MGra£, I, 188, 5.
bahula*, large, I, 189, 2.
badh, to drive away: ba/dhamatna£,
III, 8, 2 ; bDfdhasva, beat away,
III, 15,1.
bahu, aim, III, 29, 6.
budh, to take notice: bodhi, III,
14, 7 ; V, 24, 3 ; sa> fa b6-
dhati, may he be attentive, I,
77, 2^;— to think: b6dhat, IV,
15, 71; — Abodhi, he has been
awakened, V, i, i; a ; bfidhya-
mani6, awaking, V, 3, 6 ;
bodhaya, awaken, V, 14, i1; —
vf bodhaya, awaken, I, 12, 4.
budhnd, bottom, base, I, 95, 8* ; 9 ;
96, 6 ; II, 2, 3 ; mahd/> budhn£
ra^asa^, IV, i, nl; — depth, I,
141, 31.
br/h£t, great: br/ha*t bh&&, I, 45,
81; br/hatfivetibr/0, I, 59, 4';
& br/hdt vadema, loud, II, i,
16; mightily, III, 3, n1; V,
25, 81.
Br/ha"t-uktha, V, 19, 3.
br/hat-uksh, mightily growing, III,
26,4.
br/ha*t-ketu, with mighty light, V,
8,2.
br/ha*t-diva, dwelling in the great
heaven, II, 2, 9.
br/h^t-bhSnu, with bright light, I,
27, 12; 36, 15.
Br/ha*t-ratha, I, 36, ig1.
Br/haspdti, III, 20, 5 ; 26, a2.
bradhn£, ruddy, III, 7, 5.
brahma'n. the Brahman (priest), II,
t i,*\ 3aJ IV, 9, 42.
brahman, (sacred) spell, I, 31, 18 ;
II, 2, 7; 10; III, 8, a; 13, 6 ;
1 8, 3 ; V, a, 6 ; prathama-#&&
brahma#a£ 111,29,15';— sacred
word, II, 5, 31; IV, 3, 15 ; 4,
6 ; — prayer, hymn : vo/tema
brShma, I, 75, a ; brahmana^
pate, Brahmaaaspati, II, i. 3 ;
ikiribrdhma, IV, 6, ir.
brfi : upa-bruv6, I invoke, 1, 188, 8.
bhiga, good fortune, I, 141, 6s;
1 11 ;— love, V, 7, 88 ;— a winner
(in a contest), 1, 141, lo1 ; 144,
3M;— Bhaga, the god, I, 44,8;
II, i, 7; HI, 20, 4; 55 IV, 3,
5 J V, 16, a1.
bha^, to obtain : bh£ganta . . . nifrna,
I, 68, 4; bhaktdm dbhakiam
^va>&, blessings enjoyed or not
enjoyed (before), I, 127, 58 ;—
a na£ bha^a, let us partake, I,
27,5-
bhadrd, good, I, i, 6 ; fortunate, I,
67, 2 ; blissful, 1, 94, i ; glorious,
1, 94, 14, &c.
bhadra-jo#, with glorious light, V,
bhand : bha*ndamane iti, of glorious
appearance, I, 142, 7; III, 4,
6* ; bha*ndama*na£, glorified, III,
2, 12 ; bhandate, he is glorified,
"1,3.4-
bhandish/^a, most glorious, I, 97, 3 ;
V, i, iol.
Bharata*, Agni the B., I, 96, 3*; pi.,
the Bharatas, V, n, i.
Bhara*t-va#a, the Bharadva^as, I,
59, 7.
bhdrgas, splendour, I, 141, i.
bharv, to chew : bhaVvati, I, 143, 5.
bhas: pra* babhasat, may he con-
sume, IV, 5, 4.
bhasman, ash, V, 19, 5.
bha, to shine : a*nu bhasi, III, 6, 7 ;—
vi-bhfti, he shines (conj. vidhfiti),
I,7i, 61; vi bhisi, thou shinest,
II, i, ioV; vibhlhi,!, 95, n.
bha^-ri^ika, whose r/>1ka(?) is light,
I, 44, 31; III, i, 12; 14.
bhaga, share, portion, I, 73, 5*; II,
10, 6; III, i, 19.
bhiga-dhe*ya, portion, III, 28, 4.
bha^ayu, desirous of distributing
(goods), II, i, 4.
bha-tvakshas, whose power is light,
I, 143, 3-
bhlnu, ray, I, 36,3; 97,5? "I, if
14; flame, I, 143, 3; V, i, 15
light, splendour, II, a, 8, Sec.
INDEX OF WORDS.
459
bhanu-mdt, shining, V, i, n.
bhiKma, splendour, III, 26,6;— flame,
V, 2, 10.
bha'mfn, luminous, I, 77, i.
bhard, burthen, I, 31, 3.
BhaYata, (Agni) of the Bharata tribe,
II, 7, i1; 5 ;-Bharata, the two
Bharatas, III, 23, 2'.
Bh&rati : H6tra Engrail, I, 142, 92 J
II, i, ii1;-!, 188, 8; II, 3, 8;
bharatibharatibhi*, III, 4, 8.
bh&, light : br/hft bha^, I, 45, 81 ;
IV, 5, i';-IIf4l55 IV, 7, 9-
bhiksh, to implore, I, 73, 6 ; 7.
bhid : ava bhet, he cut down, 1, 59, 6.
bhuj- : bho^ate, receives nourish-
ment, I, 72, 82; bhu^e, to en-
joy, I, 127, 8 ; ii ; bhu^am, for
the enjoyment, 111,2,9 ; — yasya
sam-bhu^am, whom I may en-
joy, II, i, 41.
bhii4§-ma*n, fertile : bhu^g-ma (conj.
bhutfma), I, 65, 5l.
bhur : ^aYbhurat, hurrying around,
II, 2, 5; #drbhura«a/&, II, 10,
5 ; bhura"nta, they have made
tremble, V, 6, 71 ;— pari-^drbhu-
ra«a£, hurrying around, I, 140,
10.
bhura#y6, quick, I, 68, r.
bhurfc, pole-arm (?), IV, 2, i48.
bhtivana, world, I, 31, 2; 73, 8 ;
II, 3, i; III, 2, 10; 3, 10;
IV, 14, 2 ; bhuvanasya ma^ma-
na, I, 143, 41;- being, 1,98, i;
III, 16, 4.
bhfl : sataV; *a bhdvataA /to, of what
is and what comes into being,
I» 9<S 7 »— bhavatat, be, ill, 23,
2*; — pdri bhuvat, he encom-
passed, I, 68, 2 ; pa>i babhfitha,
thou hast excelled, I, 69, 2.
bhffman, earth, I, 65, 31 ; II, 4, 7 ;—
being : et& bhfima, I, 70, 6 ;
— world : vuvani bhtfma, II, 4,
2;— V, 7, 5.
bhuyaws, many, I, 31, 6.
bhffri, rich, I, 73, 4 ;— bhffri kritvaA,
many times, III, 18, 4.
bhdri-poshfn, rich in manifold pros-
perity, III, 3, 9-
ri-r
bhtfri-retas, rich in seed, III, 3, ii.
bhOTri-varpas, manifold-shaped, III,
3) 4*
bhffnii, qnick, I, 66, 2 ; III, 3, 5.
bhdsh, to be busy : bhtfshan, I, 140,
6; III, 25, 2 ; — upa bhtishema,
may we honour, III, 3, 9 ;— pdri
bhOshasi vrat&m, thou adminis-
terest the law, I, 31, a; paYi
bhtishanti, they celebrate, I,
95, 3 ; pa>i bhtishati, he takes
care of, III, 3, 2 ; paVi bhOsha-
tha£, you display, III. 12, 9.
bhr/, to bring : ndma/f? bharanta£, I,
1,7; bh&r fti bh&&, I, 128,2;
bibharshi (conj. bibharshi), V,
3 , 21 ;— ut-bhr/ta, taken out, III,
21, 5;- prd ^abhrire, I, 72, 4;
pra* bhara (SiiwhitS: bhara),
2nd or ist person, I, 140, i1;
pr^-bhr/ta, proffered, 1, 147,2; —
vi bharanta, they have brought
to different places, I, 70, xo1 ;
vi-bhr/ta>&, brought to many
places, I, 71, 41; dispersed, I,
144, 2 ; vi bhaVibhrat, quickly
shaking, II, 4, 42.
Bhr/gava«a, Bhr/gu-like, I, 71,4* ; —
belonging to the Bhr/ps, IV, 7, 4.
Bhrrgu, I, 60, i ;— bhr/gava^, the
Bhr/gus, I, 58, 5; 127, 7; 143,
4; II, 4, 2; III, 2, 4l; 5, 10 ;
IV, 7, i.
bhrimi, quick, I, 31, i62.
bho^ana, food: vuvasya bhog-ana,
O food on which everything
lives, I, 44, s1 ; -possession, V,
4, 5-
bho^ya, bounty, I, 128, 5.
bhrama", whirl, IV, 4, 2.
bhra^, to shine: bhra^antc, I, 44,
12; abhraf, 1,66,6; IV, 6, 5.
bhr%at-r/sh/i, \\ ith brilliant spears,
I, 31, i.
bhriKtr/', brother, 1, 65, 7 ; bhra'taram
vdru»am, IV, i, 2 ; bhr&tub
r/wdm, IV, 3, i32.
bhratr^, brotherhood, II, i, 9 ; IV,
10, 8.
mawhdna, bountifulness, IV, i, 6;
V, 10, 2; mawhina, instr., V,
16, 42; 18, 2.
hish^a, most rich in liberal
gifts, I, 147, a1,
makshu, quickly, I, 58, 9, &c.
maghd, wealth, III, 13, 3 ;— liberal
boon, III, 19, i ;— liberality, V,
10, 3. i
magh£-vat, generous, I, 58, 9 ; 140,
10.
46o
VEDIC HYMNS.
maghi-van, liberal giver, I, jr, 12 ;
58, 9; 73, 5 J 8 i 77, 4 J 981 3 5
127, n; 140, 12; 141, 13;
M*, 5! 11,6, 4; V, 16,3; 1 8,
3 1 5 ! magh6na£ (conj. magh6-
nam), V, 27, il.
madman, greatness, power, I, 128,
5; 141,6; M3, a J41! II, i, '5-
matf, (pious) thought, I, 60, 5 ; III,
26, 8 ;— prayer, I, 141, i; M*,
4; 111,5,35 IV, 3, «6; v£4a6
matlm, I, 143, i1.
math or manthr to produce by
attrition: mftthit, 1, 71, 4 ; 148,
i; mathna'ntaA, I, 127. 7;
ma'thte, I, 127, ii ; mathayati,
I, 141, 3; mathit*, III, 9, 5;
anianthish/am, III, 23, 2;
manthama, III, 29, i; minthata,
III, 29, 5 ; mAnthanti, III, 29,
6 ; mathya'ma'na*, V, n, 6;—
nf£-mathita6, produced by attri-
tion, 111,23, i; 29, 12.
mad or mand, to be pleased, rejoice :
mindasva (with gen.), I, 26, 5 ;
madayante, I, 59, i1 ; m&da*-
yasva, II, 3, n3; III, 6, 9;
madanti,III,4,7; 7,7; mlda-
Jantam, III, 4, IT; madantam,
II, 26, 9; madayeth&m, IV,
14, 4 ; — abhf pri mande, 1 glad-
den, V, 4, i.
mid, pronoun : me, ace., V, 27, 4".
mida, delight, I, 1 27, 9 ;V, 2, 10.
m£dhuf sweet drink: m£dhva6 a-
dhave*, I, 141, 3";— noney, I,
142, 3; 188, a; III, i, 7 ; 8;
midhun* dafvyena, HI, 8, i1;—
honey-drink, V, 19, 3*.
midhu-^ihva, honey-tongued, I, 1 3,
3; 44,6; 60, 3.
madhu-peya, honey-drink, IV, 14, 4".
madhu-pr/)f, mixing the honey-drink,
II, 10, 6.
mldhu-mat, rich in honey, 1, 13, 2 ;
142, 2 ; honey-sweet, I, 78, 5 ;
III, 4, a; IV, 3, 9i ia;— sweet
(food), III, 7, a.
madhumat-tama, sweetest, V, n, 5.
mldhu-vaJas, sweet-tongued, IV,
*i5-
madhu-sfit, Madhu-presser, IV, 3, 3.
nrfdhu-hlstya, with honey in his
hand. V, 5| a.
madhyat&, out from the midst, IH,
madhyam£, middle: madhyame'shu,
I, a7, 5-
man: manvata, they have devised,
v IV, i, 16; minyase, thou art
* considered, V, 17, 21,*.
manana*, thought, III, 6, i1.
minas, thought : minaj ni sadvifr,
1,71,9; mind : minasaA vlraya,
1, 76, i1; ghrita-prusha manasa,
his mind being intent on scatter-
ing ghnta, II, 3, 2 ; manasi sim
£agmu6, they agreed in their
mind, III, i, 13.
manishff, (pious) thought : manfshif
(Pada text for manfshfo?), I,
70, ia; 76,1; 111,8,5; prayer,
IV, 5, 31 6, i; V, ii, 5';-
thoughtful mind, I, 94, i ;— wise
thoughts, IV, ii, 2; 3;— parlfr
manisha*ya, beyond thought, V,
17, a1.
manishfn, thoughtful man, I, 13, 5 ;
III, 10, i.
mami, man, I, 96, 2 ; 140, 4 ; V, 2,
12 ;— minave, to the man, or to
Manu, 1, 189, 74 ;— Manu, N.p.,
I, 3', 4; 36, 10 ; 19; 68, 7;
128, 2.
miniLfr-hita, instituted by Manus, I,
13,4"; 111,2, 15.
Minu-^fLta, offspring of Manu, I,
45, i1-
Manu-vit, like Manu, II, 10, 6.
minusha, man, I, 31, na.
manushya, man, I, 59, 4 ; — belonging
to men, III, i, 10.
Manushvit, as for Manu, I, 31, 17 ;
II, 5, 2 ; 111, 17, 2 ; as Manus
did, I, 44, n ; V, 21, i.
minus, man, (I, 31, n1); I, 36, 7;
III, 26, 2; IV, i, 9*;«|ii5Vf
3, 4 ; 5, 7 ; mJnusha*, (Aryan)
men, I, 189, 7'; — mlBjushaA, of
the man, or, of Manus, II, 2, 6 ;
B;-Manus,N.p.JI,a6,4; 76,
5l;ia8, i; II, 10, i; IV • i1;
manushaA purtt-hitaJ, III, 3,
2 s-Minusha^fantu-bhl^IIl,
3,6;man6trifdeviserlIIl9l4.
mintra, hymn, I, 31, I3; spell, I,
67, 4 ; 5 ! M7, 4 ; prayer, I,
mand, see mad.
mandid, joy-giving, cheerful, I, 26,
7| &c.; lovely, delightful, V, 17,
j ; a6, i.
INDEX OF WORDS.
461
mandii-#ihva, with lovely tongues,
I, 142, 8; — with agreeable
speech, IV, ir, 5 ;— with the
delightful tongue, V, 25, 2.
mandra'-tama, most delightful, V,
22, I.
mandra-tara, a great joy-giver, III,
7,9-
mlnman, thought, I, 26, a1; III, 14,
5 J IV, *, i ;— prayer, I, 77, 4 J
127, 2; 140, i; n; 148, 2;
II, 4, 8; III, u, 8; IV, 3,3 J
15 ; 5,6; u, 2; V, 13. i.
manma-so'dhana, fulfiller of thought,
I, 96, 6.
manyu, spirit, V, 7, io\
indmaka, mine, I, 31, iis.
maya^-bhdf, comfort-giving, 1, 13, 9 ;
111,16,6; IV, 1 1,4; V,5,8.
mtyas, happiness, I, 31, 7; fresh-
ness, HI, i, 31.
Martit : maruta£, the Maruts, I, 31,
i; 44, 14; 94, 12; 128, 5;
142, p1; III, 26, 4-6; 29, 15;
IV, i, 3; 2, 4; V, 3, 3; 5, ii ;
26, 9; marutam-iva svana"/>, I,
M3i 5? marfitam ja*rdha£, II,
3» 3 t IV, 3, 8 ; vfjve mar6ta£,
III, 14, 4 ; nara£ maruta/?, III,
i 6, 21.
marutvat, accompanied by the
Maruts, I, 142, 12 ; III, 4, 6.
marut-vr/dh, whom the Maruts
strengthen, III, 13, 61.
m&Vta, mortal, man : ma*rtin (for
maVtam, gen. plur?), I, 70, 6l;
IV, 2, 32; n1; maVtiya (for
maYtyaya?), I, 77, a1; maYtam
jamsani, praise of mortals, I,
141, 64.
maYtya, the mortal, I, 26, 9l ; m£r-
tyeshu devftn kr/#6ti, I, 77, i1;
deva*sya inaYtyzisya £a, II, 7, a.
maYya, manly, I, 77, 3*
maryaka", young bull, V, a, 5*.
mdrya-jrf, like a beautiful youth, II,
10, 5.
marya'da, limit, IV, 5, 13.
mah : mamahantim, may they grant,
I,* 94, 1 6 ; 95, n; mamahe me,
he has presented me, V, 37, i ; —
to exalt : mahayanta, III, 3, 3;
mahiyan, HI, 3, n; mahaya,
III, 24, 4 : maha*yamilna£, III,
*5» 5;— sim mahema (conj.
sam ahema), I, 94, i1.
ma"h, great : mahaV; (ace. pi.), I, 31,
3f, &c. ; IV, 4, n1; mahftiam,
of the great (waters), III, i, la1.
mdh, greatness: mahe, III, 7, 10.
maha1, great: maha*£, I, 146, 5*.
mahdn, greatness: manna* mah£t-
bhi/j, I, 72, 9.
mdhas, power: mdhaA-bhiA, II, 10,
3*; III, 4, 65; with all their
might, IV, 14, i1 ;— mightily :
maha£ raye >itdyan, V, 15, 5*.
ma*hi, great, I, 79, 4.
Mdhi-keru : mdhi-kerava^, I, 45, 4l.
mahi-tvd, greatness, might, I, 59, 5 ;
6 ; mam'-tva*, I, 67, 9 ; 68, 2 ;
growth, III, i, 4.
mahina*, greatness, III, 6, a ; 7, io2.
mahimdn, greatness, I, 59, 7.
mahi-ratna, possessor of great trea-
sures, I, 141, io.
mahi-vrata, lord of high laws, 1, 45, 3.
mahisha*, buffalo, I, 95, 91 ; 141, 31.
mdhishi, queen, V, a, a1; buffalo-
cow, V, 25, 72.
Mahf, * the Great One/ N. of a god-
dess, I, 13, 91; 142, 9; V, 5, 8.
ma, to create, produce : amimjta,
he produced, II, 4, 5; mimite,
III, i, 5 ; dmimita (matdri), he
has been shaped, III, 29, ii1;
mfmanam, preparing, V, a, 3 ; —
upa m^si, measure out, I, 142,
a ; — vf r£ga.b mame, he passes
through the air, I, 58, i; vi-
ma'na£, traversing, III, 26, 7 ; —
sam-ma'ya, building, 1, 67, io.
makis, not, I, 147, 5.
Matarfjvan, I, 31, 3 ; 60, i; 71, 41;
96,4'; 128, 2; 141, 3; 143,2;
148, x; III, a, 13; 5, 9; io ;
9,5; 26, a1; 29, ii1.
matri, mother: matil Aditi£, I, 73,
9; mother (Earth), I, 140, 9';
mat6/&, II, 5, 61 ; rnatu* upa-
sthe, III, 8, is; 39, 14; V i,
6 ; dmimita mStan, III, 39, ii1;
trib saptd matu2> paramani, IV,
i, I61; mat{L6 ushasa^, IV, a,
15; mitte %6b, IV, 5, io1;
mata* yuvatf/6, V, a, i ; a ; mata-
iva, V, 15, 4;— du., ubhS( mS-
tara, 1, 140^ 315 mat^rl samUT,
the parents turned towards each
other (Heaven and Earth), III,
7, i1
,n, 3;
462
VEDIC HYMNS.
. 6, 7 ; yahvf iti r/ta"sya ma-
a*, V, 5, 6;- pi., mothers, I,
95, 7; 141, sl; \atsa> matrifc
^anayata, -I, 95, 42 ; sapta* jiva'su
matr/shu, 1, 141, 22; matr&
apa*£, III, 9, 2; sO-^atam ma*-
tr/shu, III, 23, 3; jdjvatishu
mltr/shu, IV, 7, 6.
m£dhyanciina, midday: ma'dhyandine
savane, III, 28, 4.
M8na, N . p.: m&iasyasfinuA, 1, 1 89, 8l.
mainavasydt, acting 'as men do, I,
140, 4.
m&nisha, man, I, 58, 5, &c. ;—
belonging to men, I, 44, lo1;
128, 7; human, I, 59, 5; 60,
3 ; manushasya g dnasya #anma,
I, 70, 2 ; manusM viV, I, 72,
8; dhi/& manushl, II, 2, 9;
human (sacrificer): ma'misha't
pflrvaA, II, 3, 3<2; —belonging to
Manus, III, 9, 6; mitnushe
(conj. mtmusha£), III, 23, 4*.
Mamateya*, son of Mamata*, 1, 147, 3 '.
mayfl, wonderful power, 1, 144. i; —
secret power, III, 20, 32; 27,
71;— wile, V, 2,9.
mSyfn, powerful, III, 20, 3.
Maruta, of the Maruts: jaYdha/>
maVutam, I, 127, 6; II, r, 6;
IV, 6, 10.
mir^alya, liking to be groomed, V,
1,8.
min/ ka*, mercy, I, 79, 93-
ma7- vat, like me, I, 14?, 2.
nulhina, mighty, III. 6, 4; 7, 5.
mi, to erect: miyamanaA, III, 8,
3 ; — ni-mimy6£, they have
fastened down, III, 8, 6 ; nf-
mita, III, 8, 7.
miksh, to mix: nnmikshati, I, 142,
3 ; ghr/tdm mimikshe, he is
joined with ghr/ta, II, 3, u3.
mit^-dru, measu redly running, IV,
6,5-
mitra*, friend, I, (36, I71) ; 67, i ;
75, 4 ;— friend or Mitra, the
god, I, 96, i8; II, 2, 3; 4, i
III, 5, 3 ;— Mitra, the god, I
*6> 4J 3<5, 4; 44» 13; 58, 6
77, V; 79, 35 94, ia*5 »3l
16; 95,"J 98,3; 141,9; M3
7; II, r, 4; III, 4,2; 6; 5,9
'4, 4J IV, i, *8; 2, 4; 3, 5
5,4; 6,7s; 13,3; V, 3,1; 2s
9, 6; 10, 2; 16, i; 26, 9
mitrff, the two Mitras i.e. Mitra
andVaru/ra, 1, 36, 17* ; ksheshy-
a"nta£ n£ m1tra*m, II. 4, 31;
mitral agnf>6 bhavati, III, 5, 4.
mitra-mahas, great like Mitra, I, 44,
12; 58, 8; II, i, 5; IV, 4, 15.
MitrftvaYuaau, du., Mitra and Varuua,
I,7i, 92; 75, 5J HI, 20, 5.
mftrya, belonging to one's allies, II,
6,7.
mitha*s, mutually, 1, 26, 9 ; — together,
I, 68, 8.
mithuna*, twin, I, 144, 4.
miye'dha, sacrificial meal, 1 1 1, 19,1 ; 5.
miyedhya, sacrificial, 1, 26, i ; — holy :
I, 36,9; 44» 5-
mish : ni mish iti, he closes his eyes,
III, 29, 14.
mfh, mist, 1,79, 2; 141, 13.
mi, to break (a law): minanti, I,
69, 7 ; yasya vratdm na* miyate,
U> 8, 3 i~to impair: minSti, I,
71, 10 ;— mina*t, fading, V, 2,
i* ; — & aminanta (Sawhita text :
°ntan), thev were disparaged,
I, 79, 21 ; — am^myane ity &-me-
mylne, constantly destroying,
1, 96, 5 J — pri minanti, they di-
minish, III, 28, 4 ; pra-minata'6.
trespassing, IV, 3, 13; pra
minati, he destroys, V, 7, 4.
mu&vaVns, bountiful, I, 27, 2 ; II, 8,
i; III, 16, 3; IV, 3, 5J 5, i;
i5,5.
mu£, to loosen : muiyase, I, 31, 4.
mfidjoy, I, 145, 4.
mumukshu, striving to break loose,
I, 140, 4.
muhu/>-gfr, the sudden devourer, I,
128, 3.
mtirdha'n, head: mdrdh^ diva^, I,
59, 2; HI, 2, 14; mfirdhftnam
tatdpate, IV, 2, 6;— summit:
mtirdhan ya^^sya, II, 3, 2.
mr/, to die : mamrfishiA, I, 140, 8.
mri: prd mriVihi, crush, IV, 4, 5.
mr/kt^-v^has, carrying away injury,
V, 1 8, 2a.
mnga*, animal, I, 145, 5.
mrik, to injure: mar^yati, mr/k-
shish/a. I, 147, 4; 5; V, 3, 7.
r/y, to rub : mar^yantaA, I, 60,
5; marmr^6nya, to be smoothed
down, I, 189^7; II, 10, i;—
to clean, brighten : marmr/^m^,
III, 1 8, 4.; marmr/^ata, IV, ij
INDEX OF WORDS.
463
14; m£rmr/>ata£, IV, a, 19;
mar#ayema, IV, 4, 8 ; marm/v-
^ydnte, IV, 15, 6 ; mar^ayanta,
they have cleansed themselves,
V, 3, 31 ; — to groom : mnfyanti,
V, i, 75 mr/syate, V, i, S ;—
paVi marmr/^yate, purifies, I,
95, 8«.
nv/V, to be merciful : mr/Vaya, 1, 12,
9; mri/a, I, 36, 12; 94, la ;
IV, 9, i.
mri/aya't-tama, most merciful, I, 94,
14.
mri/ika", mercy, IV, i, 3 ; 5.
mm : abhi mr/jate, he strokes, I,
145, 4; n£ abhi-mrije, not to
be touched^ II, 10, 5.
mr/sh, to forgive: mimr/shaA, I, 31,
1 6 ; to forget : mil pr£ marshi-
sh//&a^, I, 71, 10 ; nd t£t pra-
mrishe,it should not be slighted,
1II,9,2.
me/f, roaring (?), Ill, 26, 9*5 IV, 7,
ii2.
metri, builder, IV, 6, 2.
m£das, fit, III, 21, i ; 2 ; 4 ; 5l.
me"dha, sacrifice, I, 77, 3.
medh3(, wisdom, V, 27, 4.
mgdhira, \vi«e, 1, 31, 2; 127,7; 142,
u; III, i, 3; 21, 4.
me*dhya, holy, V, i, 12.
Mldhya-atithi, I, 36, lo1; n ; 17'.
m£na, woman, I, 95, 6.
yaksh with pr£, to aspire after :
pra-y£kshan vasu, II, 5, i ; pra-
yakshe, 111,7, i.
yakshd,aspirit, IV, 3, ijV(bis).
ya^, to sacrifice: ydkshi, I, 13, i;
31, 17; 36, 6; yashrave, I, 13,
6; ya^wim yakshatam, I, 13, 8;
arva^am ydkshva, I, 45, 10 ;
y%adhyai, III, 4, 3: 4yara£
hotrdm, III, 17, 2 ; >at yapasi,
III, 19,4^; dhru>amaylA,III,
aVa yaksnva, cause, by sacri-
ficing, to go away, IV, 1,5;—
K yVati, procures (blessings) by
sacrificing, I, 26, 3; l-y%ase,
*> 94r a ; % ya#a, produce by
sacrifice, I, 188, 9 ; 21 ya^asva,
obtain by sacrificing, III, i> 22 ;
a-ya^ante, they bring hither by
sacrifice, III, 4, 2 ; & yakshat,
V, 13, 31-
ya^ata, to be worshipped, worship-
ful, I, 59,7; 128, 8; 11,5,8;
III, 5, 3J IV,.ifi«5 15,*; V,
i, ii ; 8, i.
y%atra, deserving worship, worship-
ful, I, 65, 21, &c.
ya^citha, the sacrificing, sacrifice :
ya^athaya, III, 4, i ; 5,95 17,
i ; 19, 5J V, 1,2; n, 2.
y%amSna, sacjificer, 1, 127, 2; V,
26,5.
ya^ish/^a, best sacrificer, I, 36, 10 ;
44, 55 58, 75 77, i ; 127, i;
128, i; 149, 45 U, 6, 6; III,
10,7; 13, i; 14, 5 ; IV, 1,4;
19; 2, i; 7, i; 5; 8, i; V, 14, 2.
y%iyams, the best, or excellent,
sacrificer, II, 9, 4J HI, 4, 3 ,*
'7, 5; i9>i; IV, 6, i ; V, 1,5;
6 5 3, 5-
a, sacrifice, I, i, i; 4', &c.;
II, 2, i1; yng-fiiKnam adhvara-
jrfyam, I, 44, 3a; mfirdha'n
ya^asya, II, 3, a; ya^wasya
net^ri, II, 5, 2 ; rudrim yzgfil-
nam, III, 2, sl ; ketum ya^^fil-
nam, III, 3, 3; n, 3; 29,5 ;
pitS( ya^nlm, III, 3, 4;
ya^«dm-ya^«am, III, 6, 10;
ya^wasya net^ prathamasya, III,
15,4.
andhu. kinsman of sacrifice.
IV, ., 9l-
y^d-vat, performing the sacrifice,
111,27,6.
ya^fta-vanas, accepting the sacrifice,
IV, i, 2.
ya^jzd-vihas, fitting out the sacrifice
as a vehicle, III, 8, 3* ; 24, i1.
ya^»a-si(dh, performer or promoter
of sacrifices, I, 96, 3 ; 128, 2.
ya^fta-s&dhana, accomplisher of
sacrifices, I, 145, 3.
ya^dfiya, worshipful, I, 27, io2; 72,
3; 4J 6; 73, 7 J 148, 31; II,
3, 4; III, i, 21 ; 2, 13; 6, 3;
IV, i, 20; V, 10, 2 ;— sacrificial,
V, !2, I.
ya^yu, sicrificer, I, 31, 13 ; III,
19, 4-
y%van, sacrificer, 1, 1 3, 12; III, 14,1.
yat : yatate, he ranges (the wings of
his army), I, 95, 7*; he unites
with, 1, 98, i2 ; y£tlna£, ranging
themselves, III, 8, 9 ;— ydtate,
he stands firm, III, 16, 4; —
464
VEDIC HYMNS.
yatayase, thou wil't requite, V,
ydta£, since, I, 128, 4.
yat£~sru£, holding forth the sacri-
ficial ladle(s), I, 142, i; 5;
III, 2, 5; 27, 6; IV, 2,9; 12,
i ; — to which the sacrificial
ladles have been raised, 1 1 1, 8, 7*.
yad, adv. when (repeated twice), I,
141, 4s.
yadi, when : ya"di ida"m, when here
(all this happened), I, 79, 2s ; —
as I am, IV, 5, i ia.
Yadu, I, 36, iS1.
\anttir, governor, III, 27, na.
yant/v, guider: yantftram dhinimi,
III, 3, 8;— guide, III, 13, 3.
yam, to command : y£nti, I, 27, 7 ; —
to hold: yayantha, I, 59, i;
ydmati, it can hold, 1, 141, ii3;
yemandm, fast-holding, IV, i,
15 ; yemuA, they have held up,
IV, 2, 14;— to bridle: jake*ma
ya*mam, I, 73, iol; II, 5, i*;
III, 27, 3; yamate, he holds
himself back, 1, 127, 3 ;— a*yami
te, it has been offered to thee,
III, 14, 21 ; — to lead: a^ur
yamu£, V, 6, io2 ;— a-yemire",
they have turned themselves
hither, I II, 6, 8 ; — ut yamyamiti,
he raises again and again, I, 95,
7 ; ut yawsate, may he lift up,
I, 143, 7 ;— ni-yata, ruled, IV,
3, 9 ; — with pra", to bestow :
pra* yawsi, III, i, 22 ; pra*
yandtii, bestow, IV, 2, 20 ; pra*-
yata, IV, 15, 8 ;—vf yawsat,
may he spread out, 1, 189, 6; —
sam ayaoista, he pulls in (the
reins), I, 144, 3.
yama, twin : yamd/6 ha gp&h yam££
^dni-tvam, I, 66, 81.
Yayati: yayati-vit, I, 31, 17.
ya"va, barley, I, 66, 3 ; corn, II, 5, 6.
ydvasa, meadow, V, 9, 4.
yavasa-aci, grass-consuming, I, 94,
n.
, the youngest (god, Agni),
1,26,2; 44,4; 141, 4; io; 147,
a; 189,4; H*M; 7»«; IH>i5»
3; 19, 4; IV, 2, io; 13; 4» 6;
u; 12, 3; 4J V, r, io; 3, it.
ydvish/^ya, youngest (Agni), I, 36,
6; 15; 44, 6; III, 9, 6; 28,
a; V, 8,6; 26,7.
ydvya, bliss in crops, I, i fo, 13.
yaja£-tama, most glorious, 11,8, i.
ya/is, bringing .glory, glorious, I,
i, 3; 31, 8; 60, i; II, 3, 5;
III, i, 19; V, 15, i; ya/$sa£
(fern.), I II, i,nV;yajasig6A,
through the brilliant (milk ?) of
the cow, IV, i, i64; mdrtasya
yaja'sa', through the mortal's
brilliant (offering), V, 8, 4*.
ya»asvat, glorious, I, 79,1*; 1 1 1, 1 6, 6.
yahu, young son : sahasa^ yaho iti,
I, 26, io1; 74, $l; 79, 4.
yahva*, vigorous, I, 36, ia; III, 2,
91J3,8; 5,5J9J 28,4;IV,5,6;
V, 16, 4s; restless, III, i, 12* ;
IV, 5, 2; 7, 1 1 ;— young, V, i,
i ;— yahvifc, new, I, 59, 4 ;—
sapta* yahvlA, I, 71, r\ 72, 81;
III, i, 4'; IV, 13, 3;~div^
yahvte, young (daugh'ers), III,
1,6; 94;— yahvf iti mlt^ra*, I,
'43, 72? V, 5, 6.
ya, to go : y£m\ r^itnam, I pray for
treasure, I, 58, 7s; yasat, may
he drive on, I, 71, 6s; — b
yahi, come hither, I, 31, 17;
devaYi bkkb* ylftave, I, ^4, 41; —
ava-yataVn (conj. ava-yat£(), I,
94, 1 2^ iva yasis'sh^a^, mayest
thou deprecate, IV, i, 4.
u, a bad demon, V, 12, a1.
yatu-£-u, inciting demons, IV, 4, 5.
ya*tu-maVat, ally of the Yatus : yitu-
m^vata>&, I, 36, 20.
y&r/', avenger (?), I, 70, n8,
ytoa, procession, V, 3, 12.
y^man, way, III, 2, 14 ; 29, 61.
yn : yuyushataA, they try to draw
towards themselves, 1, 144, 3;—
yuyodhi, drive away, I, 189, i ;
3; II,6,4; y6dhi,V,3,92;-
& yuv£mina£, seizing, I, 58, a ;
i-y6yuvana^, drawing towards
himself, IV, i, u ;— vi yoshat,
may he be deprived of, IV, 2,9.
y6, going : y6£, I, 74, 72-
yukta*, see yu^.
yukti-gravan, who sets to work the
precs-stones, III, 4, 9.
yuga*, generation, tribe : mtmusha*
yug2(, I, i44i 4 J II, 2, 2 ;—age:
yug^-yuge, III, 26, 3.
vug", to harness, yoke : yuginam, I,
65, iV; ayukthaA, I, 94, io;
ayukshata, III, 26, 4; dakshua
INDEX OF WORDS.
465
yu^yate, V, i, 3* ; yukti, V, 27,
2; 3*;— to join: nri-bhlfr yukt££,
1, 69, 8 ; — yu%£, I make ready,
III, i, i*.
yug, share : yu^am, V, 20, i1.
yu^ya, companion : yu^yebhi/j, I,
145, 49-
yfidh, the fighting, I, 59, 5 ; battle,
I, 140, 10 ; V, 25, 6.
yuvati, young woman : dlra yuvata"-
ya£, 1,95, 22;—III, 1,6 j V,2,
z; 2; 4'.
yfcvan, young, I, 12, i ; 27, 13 J 7»i
8; 141,10; 144,4; 111,23, i;
IV, i, 12; V, i, 6; yuva su-
vasa£, III, 8, 4* ;— see ydvish/Aa,
yaVish/^ya.
y ushma* d, pron . : va£, dativus ethicus,
1, 143,7'; v3m, III, 4, 41.
yGtha,herd, I,58, 5; IV, 2, 18 ; V,
2, 4l.
yffpa, sacrificial post, (I, 13, n1);
V, 2, 7.
y6ga, the yoking, II, 8, i ;— setting
to work, III, 27, ii.
yogytf, the harnessing, III, 6, 6.
y6ni, womb, I, 149, 2; II 3, n
9, 3 ; r/ta*sya yonau, I
III, i, ii ; IV, i, 12
41; uparasya y6nau, I
65, 4
V,2I
79, 3
ghr/tisya y6nau, III
r%asa/) y6nau, IV, i, ii; —
couch, I, 66, 5 ;—receptacle, I
.140, i2;— birthplace, I, 144, 2
IU,A 29, 10 ;— abode : samane
y6na, I, 144, 4 ; su-kr/tdsya
y6nau, III, 29, 8 ;— place, III,
5, 71; home, IV, 3, 2.
yOshan, young female: ddja y6-
shawaA, I, 141, 2*; abhrata>a£
nd y6sha«aA, IV, 5, 52.
y6s : jam yo/6, with luck and weal,
I, 189, 2; III, 17, 3; 18, 4;
IV, 12, 5.
rawh,to hasten : raraha^a/», 1, 148,3.
rawhya, rapidly, IV, i, 3.
r£kshas, pi., rdkshawsi, the Rakshas
(devils), I, 79, 12; IV, 3, M;
V, 2, 9 ; jo.
raksnas, sorcerer, I, 36, 15 ; 76, 3 ;
79,6; III, 15,1; IV,4, i; 4,15.
rakshasvin, sorcerer, 1, 12, 5 ; 36, 20.
raghu, swift, IV, 5,13.
raghu-dru, quickly running, !, 140,
4 J V, 6, 2.
raghu-y£t, quickly moving, IV, 5, 9.
raghu-sy£d, swift runner, I, i^o, 4 ;
111,26,2; IV, 5, 9; V,25,6.
ra^-as, air, atmosphere, aerial space,
I, 58, i; 5; 79, i ; 141, 7;
H9,4; 11,2, 3:4; III, 1,5;
4, 4s; 26, 7; ra>asa£ y6nau,
IV, i, ii2.
ra^ishfta, straightest, I, 79, 3.
raw, to rejoice, delight : raaiyanta,
I, 147, i; rawanti, III, 7, 55
ra»ayanta, IV, 7, 7 ; , havyl£
ra»yati, V, 18, i2.
ra»a, battle : ra^e-ra»e, I, 74, 3.
ranv, to be joyful : ranvit6 (ti, II,
3,6.
ra»va, pleasant, lovely, I, 65, 5 : 66,
3-5; 128, 8; II, 4, 4J IV, i,
8 5— W, joyous, cheerful, I,i44,
7 ; II, 4, 6; III, 26, I; IV,
t 7,55 V, 7, a.
ratna, treasure : yami ratnam, I,
58, 7s ; vdsu rdtna, III, 2, ii ;
kr/dhi rdtnam, III, 1 8, 5.
ratna-dha, bestower of treasures, II,
i, 7.
ratna-dhSftama, highest bestower of
treasures, I, i, i ; V, 8, 3.
ratna-dheya, bestowal of treasures,
IV, 13,1.
ritna-vat, blessed with treasures,
HI, 28, 5.
r£tha, chariot : titham-iva vedyam,
II, 2, 32 ; rdtha/^ nd sasniA, like
a victorious car, III, 15, 5.
rathira", charioteer, III, 1,17; 26, r.
rathi', drawing a chariot : Irv£sa6
rathya^, 1, 148, 3 ; III, 6, 8 ;—
charioteer, I, 77, 3 ; III, 3, 6;
IV, 15, 2 ; rathi& adhvara^iam,
I, 44, 2 ; rathft n'tdsya, III, 2,
8; IV, 10, 2.
rdthya, of a chariot : dtya^ ra*thya£,
II, 4, 4; rithya-iva (supply
JaM?), II, 4, 62; *akram
rdthya-iva (rather rdthyam-
iva?)(lV, i, j».
rad, to cleave : ralsi, V, 10, i.
radhrd: radhrdsya for adhrdsya, (I,
31, H').
ra~pas: rdpawsi, Pada text instead
of ipawsi, I, 69, 8".
rabh : sam rebhire, they have em-
braced, I, 1^0, 8 ;— abh( ^a»ri
rabhante, they take care of, III,
[46]
Hh
466
VEDIC HYMNS.
rdbhas, vigour, I, 145, 3.
rabhasd, robust, II, 10, 41 ; fierce,
III,i,8.
rdm-su, joyously, II, 4, 5.
rdm-sr^-ihva, with lovely tongue, IV,
1,8.
rayl, riches, treasures : kshapzK-van
ravfo&n, I, 70, s1.
rayi-pdti, treasure-lord: rayi-pdti£
rayw&n, I, 60, 4; 72, i ; II,
rayi-vfd, gainer of wealth, II, i, 3 ;
HI, 7, 3.
rayisha'h, conqueror of wealth, I,
_, 5l'3'. • T
rava, shouting, roaring, I, 71, 2 ; 94,
10 ; agne rdve»a (Pada : agn££
aVena), I, 128, s1.
ra/ana', rope, (I, 13, 1 11) ; IV, i, 92 ;
V, i, 31-
rajmf, ray, I, 59, 3 ; IV, 13, 4 ; 14,
2; 3; v, 19, SJ-sapt* raj-
mdya£, seven rays or reins, II,
5, 2;— rein, I, 141, ri; III, 7,
91 ; r/tdsya rajmi'm, V, 7, 3.
rfca,sap, I, 71, 51-
Rdhuga^a. plur., the RahGga«as, I,
* 7«, 5f.
ra, to give : rasate, 1, 96, 8 ; rarishe,
II, i, 5; rarimd, II, 5, 7;
rdra//a£, a liberal giver, III, i,
22; IV, 1,5; 2, 10.
rag, to be king or lord : ra^antam
adhvanfoam, I, i, 8; 45, 4;
ra^asi, 1,36,12 ; 188, i ; ra^an
(conj. ra^an), I, 79, 61;— vi-
i%atha, I, 188, 4;— ddhi vi-
ra^ata/b, you reign high, I, 188,
ra>an, king, I, 59, 3; 5, &c. ;
nt^Sna mitrzKvdruwa, I, 71, 9*;
ra^a Varuwa^, II, i, 4; IV, i,
2 ; ra^a vij^m, II, 2, 8 ; vas#m
r^anam, V, 2, 6',
ritd-havya, who has made offerings :
rata"-l>avya£, I, 31, 13*; — to
whom offerings are made, IV,
7,7-
ratf, gift, I, 60, i ; II, i, 16; 111,2,
4? *9< 22.
fuW of gifts, III, 19, 2 : IV,
6, 3.
} pi., the Ratisa* or * boun-
teous'gods, II, i, 13.
rfftri, night, I, 94, 7;
h,to worship: <iradhi, I, 70, 82 ; —
m& na/> riradha^, give us not up,
III, 16,5.
r^fdhas, abundance, wealth, 1, 94, 15 ;
II, 9*4-
r#dhya, beneficent, IV, u, 3.
r&nya, night, II, 2,8.
raya£-kama, desirous of riches, I,
78,2.
ri, to let loose : aYi«at, III, 3, 1 11 ; —
sva"dhiti/&-iva riyate, it streams,
V, 7, 81 ;— nf riwati, he destroys,
I, 127,4; 148, 4-
T\k : ririkv&HsaA, abandoning, I, 72,
53 ; — with prd, to exceed : prd
rirUe, I, 59, 5 ; prd riy&yase, II,
i, 15 ; prd riktha£, III, 6, 2.
rip, deceiver: priydm ripd/; dgram,
IH,5,5l.
ripu, impostor, I, 36, 16 ; 147, 3;
148,5; 189, 55 IV, 3, ns; V,
3, 1 1 ; ripdve (conj. ripava£ ?),
Vf 12,4'.
ririkshu, who tries to harm, 1, 189, 6.
Tildas, triumphant u ith riches (?),
I,fl6,4l; 77, 41-
rish, to do harm : rfshata£, I, 1 2, 5 ;
36, 15; mti rishama, may we
suffer no harm, I, 94, 1-14 ;
IV, 12, 5; reshdyanti, I, 148,
5; rishate, 1,189, 5; V, 3, 12.
rish, harm, I, 98, 2.
rishawyu, harmful foe, I, 148, 5.
rih, to lick : re>ihat sddS, licking and
licking, I, 140, 9 ; rihanti ffdha^,
I, 146, 2 ; — pdri rihdn, licking
everywhere, I, 140, 9.
ri, see ri.
ru : r6ruvat, roaring, I, 140, 6.
rukmd, gold, I, 96, 5'; IV, 10, 5;
6; V, i, 12.
rukmin, with golden ornaments, I,
66,6.
ru£, to shine : ro&ite, I, 58, 2, &c. ;
rurukvftn, I, 149, 3; su-ru&l
nUand/;, III, 15, 6 ; roJata, IV,
i o, 6l ;— dti roX*ase, thon shinest
forth, I, 94, 7 ; — pra arolayat, it
filled with light, 1, 143, 2 ; — vi-
r6>t.imanam, 1, 95, 2 ; 9 ; vi*
ro^a««c, II, 7, 4 ; vi-ruru/^6£,
they have made *hine, IV, 7, i.
ru^, to break : ru^an, 1, 7 r, 2 ; adrim
ru^ema, Tr, 2, is8;— vi ru^a,
destroy, IV, 3, 14.
Rudra, a name of Agni, I, 27, io8;
IV, 3, i1 ; rudrdm
INDEX OF WORDS.
467
III, 2, s1 ;— Rudra, the father of
the Maruts, II, i, 6 ; IV, 3, 6 ;
7 ; V, 3, 3a ;— pi., the Rudras, I,
45,1 ; 58, 3; III, 8, 8; 20,5.
Rudrfya, Rudra-like : rudrfy3,I,72,
4 ;— P1-, the sons of Rudra, III,
26, 5.
rudh : vi r6dhat, he grows up, 1,67,9.
rup: rupdA? IV,5, 7l; 8.
rfijat, bright, brilliant, III, 29, 3 ;
IV, 3, 9; 5, 15; 11, i; V, i,
2;— red, IV, 7, 9.
rfijat-tirmi,with fiery waves, I, 58,4*,
ruh : vay&fr-iva inu rohate, he
mounts up as on the branches
(of a tree), II, 5, 41-
rfipd, appearance, I, 71, 10 ; 95, 8;
IV, u, i2.
re*ku, empty (?), IV, 5, 12'.
r£k*as, property, I, 31, 14.
re#, to tremble: £reget&mt I, 31,
3 ; re^ante, they roll forward,
1, 143, 3-
r£tas, seed, sperm, I, 68, 81 ; 71,8;
128, 3 ; reta£ (read re"pa£), IV,
3, 72 ; divdA nd re*tasa, V, 17, 3*.
r£pas, sin: re*pa£ (conj. for reta£),
IV, 3, 72; stain, IV, 6, 6.
rebhd, singer, I, 127, ioft.
revdt,rich : revin, I, 27, 12 ; — revdt,
with riches, I, 79, 5J 95, "5
11,2,6; 9,6; III, 7, 10; 18,
45 5: 23, 2; 4; V, 23, 4.
reshaad, harm-doer, I, 148, 5.
raf, wealth : r#ya£, gen., I, 68, xo1;
y&at ray^f sa-rdtham, I, 71, 6s;
rayd£ diira£, I, 72, 8; rayd£
su-dhuraA, I, 73, iol; rayd£
jijihi, III, 16, 32.
rokd, shining light, III, 6, 7.
ro&md, light : vuva divd£ ro/fcana', I,
r 46, i ; 111,12,9; divd£ rofcme*,
III, 6, 8; tn ro>tanani, I, 149,
4; ut-tam£6 ro/tan^nam, III,
5, 10 ; roytene" sOiryasya, III,
22, 3.
ro^ana-sth^, dwelling in light, III,
2, 14.
roll's, splendour, V, 26, J.
r6dasi, du., the two worlds, Heaven
and Earth, I, 31 3, &c. ; I, 59,
2; 4'; I1I,7,95; V, i6,48.
r6dhas, bank, IV, 5, i*.
r6man, hair, I, 65, 8.
r6hita, red (horses^ J, 94, 10; II,
10, 2 ; III, 6«6; IV, 2, 3; 6, 9.
H
rohit-ajva, lord of red horses, I, 45,
2 ; IV, i, 8.
i
loki, world: loklm ^amfm, III, 2,
94;— sveu loke, space, 111,29,
8 ;— surabha6 u lok^, in the
sweet-smelling place, V, i, 6 ;
lokim syondm, pleasant free-
dom, V, 4, u.
vdktva, (speech) to be uttered, III,
26, 9.
v£kvan? I, 141, 7'.
vdkvara, moving crookedly : va*kvari
fti, I, 144, 6l.
vaksh, to grow: ukshita*, I, 36, 19 ;
II, 3, 6 ; V, 8, 7 ; uksh&nawam
ra^-asi, II, 2, 4; vavakshe, III,
5, 8 ; vavdksha, IV, 7, 1 1 ;— dti
vavakshitha, III, 9, 3*; — abhf
vavakshe, he has grown up, I,
146, 2.
vakshawe-sM? V, 19, s1.
vaksh At ha, growth, IV, 5, i.
vakshl'? V, 19, s1.
va>t, ' to pronounce (a prayer) :
voJema, I, 74, i ; 75, 2 ; va*-
y£te, I, 142, 42;— a"nu v6>fat
brahma/;i, II, 5, i1 ; — with prd,
to announce : pr£ \okab, I, 27,
4; pra-v6*ati, V, 27, 45 pr*
vava^a, he indicates, I, 67, 8.
v&as, word : va>a£, instr., I, 26, 22;
adrogh^wa vd^asi satyim, ac-
cording to thy guileless word,
III,i4,6;~prayer, I, 26,10, &c.
va£asy#, eloquence, II, 10, 6.
va£as>u, eloquent, V, 14, 6.
vaflJ, to sttr : va£}£mana, III, 6,
i ; vaJya'ntam, 'may they move
along, III, 6, 2.
vat : dpi vatayamasi, we render
attentive, I, 128, 2 *.
vatsd, calf, I, 72, 21; 95, i1 ; 4?;
146, 3; II, 2, 2.
vadha", weapon, I, 94, 9; V, 4, 6.
van, to accept: vanoshi, I, 31, 13*;
vanish?sh/a, I, 127, 7 ; vaner fti
vaneA, II, 6, i; vanv«in;i/:>, III,
8, 2 ; — to gam/ win : van6shi, I,
31, i4l; vavne, I, 36, 17;
vanema, I, 70, i2; II, 5, 7;
vanvdnta/', attaining (their aim),
II, 4, 9 ; vanate, may he obtain,
III, 19, i ; V, 4, 3 :-- to conquer,
overcome : vanuyama, I, 73, 9 ;
h 2
468
VEDIC HYMNS.
vanavat, V, 3, 5 ; vanuyima, V,
3, 6 ; — vanushaA, addicted to,
onper, I, 150, 3; III, 27, u ;
. a*na;&, thou wilt hold dear,
, n, a ; — to grant : 'vanate,
v , 3, 10 ;— it vanase, win thou, i,
140, ii ;— sdm va'namahe, we
get together, V, 7, 3.
va*na, forest « fuel, wood, I, 58, 5*;
11,4, 6l; III, i, I31; 9,2; 23,
jl ; va*ne & vita*m. IV, 7, 61 ;—
tree: gaYbhaA vanSnam, I, 70,
3 ; 9 ;— forest : vdni-iva ya*t sthi-
ram, 1, 127, 35;— -I, 128, 3', &c.
van£d, eater of the forests, II, 4, 5*.
vanargti, walking in the forest, I,
145, 51-'
va'naspa'ti, lord of the forest, tree (i.e.
sacrificial post), 1, 13, ii1 ; 142,
ii1 ; 188, 10 ; II, 3, 10 ; III,
4, lo1; 8, i1; 3; 6; ii ; V,
5, 10 ; — va'naspa'tm prd minati,
V.7,4-
\anitr/, winner, III, 13, 3.
vanfn, wooden stick, 1, 58, 4 ;— tree,
1,94, 10 ? MO, 2.
vand, to worship, salute: vandadhyai,
I, 27, i ; III, 4, 3.
vandaVu, reverer, I, 147, 2 ; V,
1, 13.
vandya, venerable, I, 31, 12 ; 79, 7 ;
11,7,4-
vandhura, chariot -seat : vandhure-
iva (conj. for vandhura-iva),
III, 14, 34.
vap : # upishe, thoupourest forth, I,
3J» 9'
vapu£-tara, very marvellous, II, 3, 7.
vapusha : viptishtya darjat£m, won-
derful to behold, III, 2, 15.
vapushy, to wonder : vapushyan, III,
i, 4.
vapushya, of marvellous appearance,
IV, 1,8; 12; V, 1,9.
vapus, a wondrous sight, wonder, I,
141, i; IV, 7, 9; wondrous
body, wonderful shape, I, 141,
22; 144, 3; M8, i; HI, i, 8;
18,5.
vaya^-knt, giver of strength : vaya£-
kr*t, I, 31, 10.
vaya£-dha/, giving vigour, I, 73, i ;
U, 3, 9J IV, 3, 10.
vaya£-vr;db, increaser of vital
strength, V, 5, 6.
va"yas, vigour, strength, vital power,
I, 66, 4, &c. ; vdya£-vaya£, life
afterlife, V, 15,4.
vaydf, branch, I, 59, i ; II, 5^ ?\ V,
i, i. ,
vayf, weaver (?) : vayya*-iva,(II,3,6^).
vay6na, established order, rule : vid-
v#n vay6nani, I, 72, 71 ; 189, i ;
III, 5, 6; vayuna na*v£ adhita,
I, M4. 58; H5, 5 J vayunam
vSghdtlm, III, 3, 4a; vayune,
in the due way, III, 29, 3s ; —
k# vayuna, what are the objects,
IV, 5, 13-
v£ra, wish : m^nasa^ vaYaya, to thy
mind's taste, 1, 76, i1 ; a^ choice
boon, I, 140, 13 ; tisri-bhya£
a vdram, according to the wish
of the three (sisters), II, 5, 5 ;
desire, II, 10, 6.
v£ra, the holding back : nd vdraya,
he is not to be kept back, I,
'43, 5-
v^rivas, wide space, I, 59, 5.
Vdru«a, I, 26, 4 ; 36, 4 ; 44, 14 ; 79,
3; 94, I21; 16; 95, "J 9«, 3J
128, 7; 141, 9; 143, 4; II, i,
4 ; HI, 4, 2 ; 6; 5, 4; 14, 4;
IV, 1,2-5; 18; 2,4; 3,,5; 13,
2 J V, 3, i; 5, ii ; 26, 9.
vaYGtha, shelter, I, 58, 9; 148, 2;
189, 6.
varuthya, protecting, V, 24, i.
va"re»ya, elect, desirable, excellent,
I, 26, 2 ; 3 ; 7, &c.
vaY^as, splendour, III, 8, 3; 22, 2 ;
24, r.
var«a, colour, I, 73, 7 ; II, i, 12 ; 4,
5 ;— (bright) colour, splendour,
n,5,5l IV, 5, 1 3;— appearance,
!> 96, 5;— race, 11, 3, 51-
vartanf, way : variant (Pada : var-
tanf^), I, 140, 9s ;— III, 7, 2.
vdrdhana, increaser : vdrdhanam
pit6^, I, 140, 3*.
vaVpas, sight, shape, I, 140, s1; 7;
141, 3.
vdrman, armour, I, 31, 15 ; 140, 10.
varshci-nirni^, clothed in rain, III,
26,5.
va*rshish/£a, most powerful, III, 13,
7; 16, 3; 26,8; V, 7, i.
vdrshman, summit : vaVshman diva"6,
111,5,9; vaYshman p/vthivya^,
HI, 8, 3.
vav^tta, a favourite wife, IV, 4, 8.
vavra*, prison, IV, i, 13.
INDEX OF WORDS.
469
vavrf, cover, V, 19, r.
vaj, to be willing, long^for, love:
ujat£6, 1, 1 2, 4 ; ujatfe u/dntam,
I, 71, i; ujatdA (read ujate?),
I, 71, 6>2; ujmdsi, I, 94, 3;
matto, I, 145, 46; II 4, 3;
vakshi, III, i, i1 ; ujantam
uAn£J>, III, 5, 7; vlvajan&fr,
III, 20, i ; vavajina, III, 22, i ;
ujatf, loving, IV, 3, 2 ;— £nu
vash/i, I, 127, i ;— abhf vashfi,
IV, i, 8.
vaj&, heifer, II, 7, 5.
vajfn, lord, III, 23, 3.
vlshaf-kr/ti, the word Vashaf, 1,31,5.
vas, to shine: u^Mntim, I, 71, i ;
ushu£, III, 7, 10 ; r/tdm avasran,
IV, 2, 191.
vas, to clothe : vasishva, I, 26, i ;
v^saya (SawhitI : vasayfc),
clothe, or I clothe, I, 140, i1;
jn'yam vasana£, II, 10, i ; jukr&
v£san3£, arraying themselves in
brightness, III, 8, 9; rujat
vasanaA, clothed in brilliancy,
IV, 5, 15; — pdri v&sana£, III,
1.51-
vas, to dwell : avasayat, he has
made depart, III, 7, 3 ;— pra"ti
avasa> a£, tfhou hast harboured,
111,1,17 ;— <-sam- vasana£, d well-
ing together, IV, 6, 8.
vas, dwelling (?) : vasjKm raV^nam,
V, 2, 6*.
vasatf, dwelling, I, 31, 15 ; 66, 9'.
vasana, garment, I, 95, 7.
vasavya, wealth, 1 1, 9, 51.
v6sish/£d, the highest Vasu, II, 9, i.
vdsu, excellent : vdsvibhi/> dhiti-bhi£,
III, 13, 51 ; — wealth, treasure,
goods, 1, 27, 5,&c. ; vfjva/6 vdsu£
(conj. vfjva vdsfi), I, 128, 6s;
v^svaA rSfg-ati, I, 143, -4 ; vdsu
rdtnlf III, 2, ii ; goods, or
Vasus, III, 19, a2;— see vasyas.
Vasu, ep. of Agni, I, 31, 3 ; 44, 3 ;
45, 95 60, 4; 79, 5; 127, i1;
11,7, i; ni, 4, i*; 15, 3 ; i»,
2; 19, 3? ai,5J IV, 5, 15; V,
3, 10 ; la ; , 6fi; a; a4, a ; 25,
i : vasuA vasflnftm asi, 1, 94, 1 3 ;
vfcu£ vdsu-bhi^, I, 143, 6;—
pi., the Vasus, a class of gods, I,
45, x; 58,3; I43,i; H.3,41;
III, 8,8; 19, a»; 20, 5; IV,
ia, 6; V, 3,8.
v£su-davan, giver of goods, II, 6, 4.
vasu-dhiti, dispenser of goods, I,
128, 8.
vasu-dhiti, place of wealth, IV, 8, a1.
v£su-pati,lordof wealth, II, i, 11 ; 6,
4J V, 4, i.
vasu-y8, desire for wealth, I, 97, a.
vasu-yu, desirous of goods, I, 128,
8; 111,26, i; V, 3,6; 25,9.
vasuvit-tanm, the greatest acquirer
of wealth, I, 45, 7.
v£su-jravas, renowned as Vasu (or,
as goods), V, 24, a.
v£stu, daybreak : vasto£ ushasa£. I,
79, 6-
vastri, illuminator : kshap&n vastff,
, (I, ', 71)-
vastra, clothing, I, 26, i.
vdsman, cloth, IV, 13, 4.
vdsyas, better things, I, 31, 18; —
bliss, I, 141, 12 ; welfare, II, i.
16 ;-— greater wealth, II, 9, 2 ; —
wealthier, IV, 2, 20.
vah, to carry: v£kshi, (III, i, i1) :
havyjKya v6/£ave, I, 45, 6 ; HI,
29, 4 ;— abhf vakshi vaj' am, III.
*5> 5a»~^ vakshati, may he
conduct, I, i, 2 ; £ vakshat,may
he carry hither, Ifl, 5, 9 ; a
vakshi, bring, III, 14, 2 ; A-
vdhantT, carrying (bliss), IV,
M, 31.
vah^t, stream, III, 7, 42.
vahish/Aa, (horses) most ready to
drive, IV, 13, 4; 14,4.
vahni, driven (on a chariot) : vlhni-
bhiAdevai/^, 1, 44, i3l ;— carrier
(of the gods), I, 60, i ; 1 28, 4" ;
III, i, i ; 5, i; 11, 4l; 20,1';—
carrying: v£hni£ as^f, I, 76, 41;
— horse : v^hnaya>&, 111,6, 22 ;—
vahni and v8has, (I, 127, 81).
v^hni-tama,best carrier (of the gods);
IV, i, 4.
vt, to blow : vgitaA £nu vati, I, 148,
4 ;— dva vati, he blazes down, I,
58,5-
vl: vivisasi, thou winnest, I, 74, 9 ;
— a-vivasati, (who) invites, 1, 12,
9 ; 58, i ; a-vivasasi, thou in-
vitest, I, 31, 52;— £ vivasanti,
they seek to win, IV, 11, 5.
va*, to weave : sawvayanti iti sam-
vlyantr, II, 3, 6.
vaghdt, worshipper, I, 31, 14; 36,
1 J2J 58, 7 ; IV, 2, 13 ; invoking
470
VEDIC HYMNS.
Ill, a, i ; 3, 8; 8, 10; sacri-
ficer, III, 3, 4-
v&, word, I, 79, *o.
va>a, strength, I, 27, 81,*; n ; 77,
5 ; II, i, iol; 12 ; a, 7; 4, 8;
6,5; III, 10,6; n, 9; 19, i;
22, i ; 25, 2; 3; 27,1; ii ; 29,
9; va>asya pati£, I, 145, i ;—
deed of strength, HI, 12, 9 ;
—booty, I, 27, 5, &c. ;— prize,
gain, III, 2, 31; 4, &c.; abhf
vakshi va^am, III, 15, 5* ; —
race (striving for gain, contest
for booty), I, 27, 71 J 91 J 3**
2; III, 27, 7; V, 23,1.
Va>a, pi., the Va^as, III, 26,4'.
va#a-£a/£ara, with booty in its belly,
V, 19, 4.
vifea-pati, lord of booty, IV, 15, 3.
vifca-prasfita, bent on the prize, I,
77, 4a-
vagam-bhara", winning the prize, I,
60, 5 ; winning booty, IV, 1 1, 4.
va^ay, to run a race : vagaydn-iva,
II, 8, i1 ;— to further strength :
va^dyanti fti, III, 14, 31 ;— to
drive forward: va^ayate, IV,
7, 1 1 ;— to strive for gain : va^a-
y*nti, V, i, 3 ; v&a-ya'nta*, V,
4, i.
va^a-yu, bent on victory, V, 10, 5 ;—
eager for the race, V, 19, 3.
v8^a-vat, bestowing strength, I, 31,
18.
vaVa-jravas, renowned for strength,
111,2,5.
va^a-Siitama, highest winner of booty,
1,78, 3J HI, 12,4; V, 13, 5;
20, I1.
vt(ga-sati, winning of the prize, III,
2, 71.
va.g-in, strong, II, 2, n ; 111,6, i ; —
the strong horse, racer, I, 66,
41, &c.; H, 5, i4; III, 27, 3l J
ajva/f> nd vag-i, III, 29, 6.
v%ina, strength, III, 20, 2.
v&tfi, sound : sapta vifoiA, III, i, 61 ;
7, i1.
vffta, wind, I, 79, i ; 148, 4 ; IV, 7,
10 ; ii ; vtKtai^ arvwate, II, i,
6; v&asya pathyabhi/>, III, 14,
3 ; v&asya saYga£, III, 29, n2 ;
v£tasya pdtman, V, 5, 7 ; Vata,
the god, IV, 3, 6.
v&a-todita, stirred by the wind, I,
58,4; 141,7.
stirred or driven by the
wind, I, 58, 4 ; 65, 8 ; 94, 10 ;
140, 4-
vama, happy, I, 141, 12; — pleasant
(wealth), IV, 5, 13.
VSyu, the god, I, 142, I21;— vayu,
wind, V, 19, 5.
vaY, water, II, 4, 6 ; usrfya«am va^-
iva, IV, 5, 8.
vaYa, treasure, I, 128, 6; V, 16, 2.
vara, tail, II, 4, 4.
vara/jd, stubborn, I, 140, 2.
vaYa-vat, long-tailed, I, 27, i.
varya, excellent wealth, treasure, I,
26,8; 111,8,7; V, 16, s1; 17,
5 ; desirable boon, I, 58, 3 ;
III, 21,2 ; V, 23, 3 ; best gifts,
I, 149,5; HI, "i 9-
vaj, to roar, low: avajaya>&, 1, 31,
41; vavajanDLfc, 1, 73, 6 ; vavajire,
11,2,2.
vsbra*, lowing, I, 95, 6.
vdlhas, vehicle, (I, 127, 81) ; III,
ii, 7l-
vahish//&a, which may best bring, V,
25, 7-
vi, to weave. See va.
vf, bird: ve> fti ve*£, I, 72, 91 ; 96,
62; III, 5, 51; 6; III, 7, 7l;
IV, s, 8*; vaya>&, I, 141, 8;
vayya-iva? II, 3, 61.
vf, away from, I, 150, 2.
vf-adhvan, straying everywhere, I,
141,7.
vi-ush, the break ot dawn, V, 3, 8.
vf-ush/i, dawning : vi-ush/ishu, I, 44,
3; 4 ; 8; III, 20, i ; ush£sa£
vi-ush/au, at the break of dawn,
III, 15, 2 ; IV, i, 5; 14,4.
vf-oman, heaven : parame vi-omani,
I, 143, 2 ; V, 15, 2.
vi-gaha, divert III, 3, 5.
vi->taksna»a, far-seeing, III, 3, 10.
vf-£arsha;zi, dwelling among all
tribes, 1,31,6*; 78,1; 79, 12;
111,2,8; n, i.
vi-^etas, wise, I, 45, 2; II, 10, i;
2 J IV, 5, 2 ; 7, 3-
\\g : vevi^e" fti, they are affrighted,
I, 140,3.
vi^a-van, continuing our race : stinu£
tdnaya£ vi^-va, III, i, 23.
vid, to find : ve*vidana£, acquiring
^or, exploring?), 1, 72, 4 ; avidan
(conj. dvidan), I, 72, 6l.
vid, to know : y£tha vide, as it is
INDEX OF WORDS.
471
known, I, 127, 4; vidvftn,
knowing (with gen. and ace.),
V, i, nl;-~pdriveda, I,3i,5l;
— vf vidvan, distinguishing, I,
189, 7-
vfd, knowledge: vid#, I, 31, 18.
vidatha, sacrifice, I, 31, 62; 60, i2;
143, 7; III, i, i2; 18; 3, 3;
4,5; 8, 5; 14, i1; 27, 72; IV,
6, 2 ; tr/tfye viddthe, II, 4, 81 ;
— vidatha, sacrificial ordinances,
III, i, 23 ; 26, 62; — sacrificial
distribution, III, 28, 4; vidd-
theshu dhnam, V, 3, 61 ;—
assembly, II, i, 43; i62.
vidathya, influential in council, (I,
31, 6').
vidfi£-tara£, the greatest sage, I, 31,
M; n, 3,7.
vidus, possessed of knowledge, I, 71,
io1.
vidman£-apas, active in wisdom, I,
31, i1.
vi-dyut,lightnin£,III,i,i4; V,ro, 5.
vidyfit-ratha, whose chariot is light-
ning, III, 14, i.
vidh, to worship : vidhema, I, 36,
2; vidhatd£, I, 73, i, &c.
vidh, vyadh, to pierce, to shoot:
vidiiya, IV, 4, i.
Vidhartr/, he who keeps asunder
all things, II, i, 3*.
vf-dharman, sphere, III, 2, 3 ;— dis-
poser, V, 17, 21,8. •
vip, to tremble : prd vepayanti, they
make tremble, HI, 26, 4.
vfp, prayer, III, 3, i1; 7; vip&n
y6tiwshi, III, io, 5.
, knowing prayers, III, 3,
41 ; 26, 9; 27, 2.
vipanyft : vipnnydya, in thy admirable
way, III, 28, 5; vipanyjK, won-
derfully, IV, i, 12.
vipanyu, full of admiring praise, III,
io, 9.
vfpra, priest, I, 27, 9, &c. ; saptd
vfpraAIII,7,7; IV, 2, is1,
vi-bhaktri, distributor: vi-bhakta',
I, 27, 6.
vi-bh&tf, resplendent, III, 6, 7.
vibh&-van, resplendent, I, 58, 9 ; 59,
7J 66, 2; 69, 9; 148, i;
4; 111,3,9? IV, 1,8; 12; V,
I, 9; 4, 2.
vibha-vasu, rich in splendour, I, 44,
io ; 111,2,2; V, 25, 2; 71.
vi-bh6, mighty, I, 31, 2; 141, 9;
III, 6, 95 V, 4, 2; 5, 9; vi-
bhv& (d6ra£), I, 188, 51;— far-
extending, 1,65,10 ; — spreading,
IV, 7, i.
vf-bhr/tra, widely-spread, I, 71, 3- ;
95, 2 ; wide-ranging, II, io, 2.
vf-bhrash/i, shine, I, 127, i.
vibhva-sdh, overpowering skilful
men, V, io, 7.
vi-mtfaa, measure, III, 3, 42.
vf-yuta? IV, 7,7'.
vi-ra#, Prince, I, 188, 5.
virukmat, shining, I, 127, 3.
vf-rflpa, of different shapes or forms,
4, 6 ; —of different colour, V, i,
41-
Vfrfipa : virfipa-vdt, I, 45, 3.
vi-rokd, the bursting forth : ushlsa£
vi-roke*, III, 5, 2.
vivdsvat, irradiating: vivasvat (conj.
vivdsvan), I, 44, i1; vivasvati
Jdkshasa, I, 96, 23.
Vivdsvat, N. pr., I, 31, 3; 58, i1,1;
^IV,7,4; V,ii,3a.
vivdsvan, the shining forth : vivasvat
(conj. vivdsvan) ushdsaA, at the
rising of the dawn, 1. 44, i1.
vfvLH, separating, V, 8, 3\
vis, house, clan, tribe : vije"-vijc, I,
27, io2, &c. ; vi/Sm nd vfjva£,
I, 70, 4>2 ; m^nushi vf/, I, 72, 8 ;
rtfca \\Am, II, 2, 8; vi&rn
kavim vijpatim, III, 2, io;
pura^-eta7 vijSm mSnushiwam,
III, n, 5 ; vija£ mdrtan, IV, 2,
3s; vijd/j dtithi/j, V, 18, i ; de-
vasa/j sarvaya vija, the gods
with all their folk, V, 26, 9.
vi-jfkshu, a hewer, II, i, ioj.
vbpdti, lord of the clans, I, 12, 2;
26, 7; 27, 12; 31, ii ; 60, 2;
128,7; H, 1,8; III,2,io; 3,
8; 13,5; v, 4, 3; 6,5.
vijpdtni, housewife, III, 29, i*.
vijpiK, lord of clans, (I, 70, 4").
vi'jva, every one : vijam nd vfjva^
I, 70, 42; vfjvam iddm, this
whole world, I, 98, i ; vfjve
dev&>, II, 3, 4!; V, 3, i; 26,4;
vfjvam ft vidu^, III, 29, 15*.
vijvd-apsu? I, 148, ia.
vijvd-iyu, having a full life, or, in
whom all life dwells, I, 27, 3 ;
67,6; io;
472
VEDIC HYMNS.
(conj. vijv£4yo£), I, 68,
vuvd-lyus, adv., eternally (?), (I,
68, 5').
virvd-kr/sh/i, extending over all
dominions, I, 59, 7 ; belonging
to all races of men, III, 26, 5.
vifvd-£arsha;ii, dwelling among all
tribes, I, 27, 9*; III, 2, 15; V,
6,35 14,6; 23,4.
vLrva-#anya, encompassing all people,
111,25,3.
vijvata£-mukha, whose face is turned
everywhere, I, 97, 6 ; 7.
vbvd-ttirti, all-victorious, II, 3, 8.
vjjvd-tht, everywhere, I, 141, 9.
vijvd-darrata, visible to all, I, 44,
10 ; 146,5; V,8, 3.
vbvd-deva, accompanied by the
Vbve deva£, I, 142, la.
vuvd-devya, belonging to all gods, I,
148, i ; united with all the gods,
111,2,5.
vLrvddha, everywhere, I, 141, 6 ;
always, V, 8, 4.
vijvd-dhayas, possessing every re-
freshment, I, 73, 3 ; V, 8, i.
vijvd-bharas, supporter of every thing,
IV, i, 19'.
vijvd-bhanu, all-brilliant, IV, i, 3.
vuvam-invd, all-embracing, I, 76, 2 ;
— all-enlivener, III, 20, 3.
vinrd-rfipa, all-shaped, I, 13, 10;
assuming every shape, III, i, 7.
vLrvd-vaYa, rich in all boons, III, 4,
3; giver of all treasures, III,
17, i ; with all goods, V, 4, 7 ;
rich in all treasures, V, 28, i.
vijva-vfd, all-knowing, III, 19, i ; —
omniscient, III, 29, 7 ; V, 4, 3.
vuvd-vedas, all-possessor, possessor
of all wealth, I, 12, r ; 36, 3;
44, 7; 128, 8; 143, 4; 147, 3;
III, 20, 4; 25, i; 26, 4; IV,
8, i.
vuvd-jrush/i, always listening, I,
128, •
Vir va-saman, *V, 22, i.
VLrv&nitra, pi., the Vijyamitras, III,
i,ai ; 18, 4.
virvjtyu-poshas, lasting all our life,
f l> 79, 9a-
virvrfhi, day by day, HI, 16, a.
vish, to accomplish: viviV^i, I, 27,
10 ; vgvishat, busy, III, 2,
10,
vfshuwa, manifold, IV, 6, 6;— turning
oneself from one, V, 12, 5'.
vfshur-rtipa, in manifold shapes, V,
15, 4-
vish/d? I, 148, i1.
Vfshmi,II,i,3; IV, 3, 7; V,3, 3.
vishpir, descrier : visiipd/, 1, 189, 61.
vfshvak, in all directions, I, 36, 16;
IV, 4, 2.
vi-slrd, expanse, I, 79. i1.
vi-st(r, laid out : vi-stira£, I, 140, 71.
vi-havd, the emulating call, III, 8, 10.
vf-hiyas, far-reaching, I, 128, 61 ;
whose energy expands round-
about, IV, u, 41.
vi, to accomplish, pursue, perform
eagerly: viv££ rdpawsi (rather
viver apawsi), I, 69, 8* ; v6shi
(hotrdm), I, 76, 4; ve*£, 11,5,
32 ; IV, -7, 8 ; — to come or
approach eagerly, to move :
v&hi, I, 74, 4; 189, 7; IV, 9,
5; 6; vc^ he repairs, I, 77, 2;
IV, 7, 7; vetu, 1,77,4; ve*ti, I,
141, 6; vitAye, that they may
eagerly come or partake, I, 74,
6; II, a, 62; see also vitf;—
vihf, accept eagerly, III, 28, 3 ;
— vydnta^, tending to, I, 127,
5 ; vyantu, may they eagerly
seek, III, 8, 7; vmf mr/7ika*m,
love mercy, IV, 1,5; miK ve£,
reauirenot,IV, 3,13;— 8 dfityam
vivaya, he has undertaken the
messengership, I, 71, 48;— upa
vetu, may he come, V, n, 4 ;
— prd-vita, having conceived,
III, 29, 3 ; — priti vihi, accept
eagerly, III, 21, 5. '
vi, to envelop. See vya*.
vY, eager : vfo, I, 143, 6.
vi/6, strong, safe, I, 127, 3 ; 5 ; IV,
3, 14;— fortress, I, 71, 2.
vi/u-^ambha, with strong jaws, III,
29, 13-
vitd, straight, IV, a, 11.
vitf, (sacrificial) feast : vftdye, 1, 13,
a; 74,4; 143,13; III,i3,4;
V, 26, a.
vitf-hotra, offerer of a feast (to the
gods), III, 24, a ; V, a6, 3.
vird, hero, a manly son, I, 73, 3, &c.
vird-pejas, adorned with heroes, IV,
n, 3l-
vird-vat, with valiant heroes, I, la,
ii ; 96,8; 111,24,5; V,4,ii.
INDEX OF WORDS.
473
vfrivat-tama, high bliss of valiant
offspring, I, ip 3.
, plant, I, 67, 9 ; 141, 4 ; ga>-
, -
m, II, i, 14.
vh-ya, mighty deed, III, 12, 9; —
heroic power, III, 25, 2.
vri, to choose: vrrnimahe, I, 12, i,
Ac. ; wrote1, he demands, 1, 67,
i; — uiin&fr, choosing, III, 19,
a ; IV, 6, 3 ; chosen, IV, 6, 4 ;
7| 8- r
vri; to hold back, hinder : varate, I,
65, 6 ; vdranta, IV, 6, 6 ; ivari,
IV, 6 ,7;-apayridhi,open,II,
a, 7 ; apa avar Ity avaA, he has
opened, III, 5, i ; apa vrin, they
have uncovered, IV, 5, 8 ; &pa
vran, they disclosed, IV, a, 16 ;
— kffmam i-v&rat, would he
fulfil our desire, I, 143, 6;—
pfri-vrita, hidden, I, 144, 2;
vrikti-barhis, having spread the sacri-
ficial grass, I, 12,3*; III, a, 5 ;
6 ; V, 23, 3 ;— where they spread
sacrificial grass, V. 9, a.
ana, settlement, I, 60, 3*; 73,
a1; II, a, f'; 9 ;— enclosure, I,
118, 7 ;— masc. ? I, 189, 8*.
vrjgina1, wrong, dishonest, IV, i, 17 ;
V, 3i i'J «i5-
vn^-ini-vartani, following crooked
ways, I, 31, 6V-
vri#gtto trim : vriflfgl, 1, 143, 5'; —
to turn ; vrmikti, IV, 7, 10 ; — %
vrikshi, may I draw on myself,
(I, «7, i3');-pari vriiiakti, he
spares, III, 29, 6.
vritri, foe, I, 36, 81.
vjrtra-hitha, the killing of foes, III,
16, i.
vritra-hdn, slayer of foes or of
Vritra, I, 59, 61 ; 74,3; H, i,
u ; III, i a, 4'; 20,4".
vritnhan-tama, the greatest de-
stroyer of enemies (or of
Vritra), I, 78, 4-
vritha, lightly, I, 58, ^-wildly, I,
MO, 5-
vriddhJ-jutis, mightily brilliant, V,
16,3.
vridh, to increase, grow, &c. : vlr-
dhamSnam, increasing, 1, i, 8,
ftc. ; vavridhasva, be magnified,
I, 31, 18; vridh^, for welfare,
prosperity, III, 3f 8; 6,10; IV,
a, 18; vriddhi, grown full of,
V, 20, a1; — vfrdhanti, they
nourish, I, 65, 4;— vardhaya1-
masi, we extol, I, 36, 1 1 ; var-
dhaya gfraA, make prosper, 111,
29, 10; — vi vavrvdhe (conj. \i-
vavridhe*), I, 141, 5*.
vridh, furtherer, III, 16, 2*.
vridhd, helper, furtherer, (III, 16,
2"); IV, 2, 10.
vr/'dhasand, growing : vridh asan&sii,
In the growing (plants), II, 2, 5'.
vr/dna-snu, mighty, IV, 2, 31.
vrishan manly, bull, 1,36, 82.; lo1,
ftcV; III, 29, 9l ; ritisya vrishne,
V, la, z1; anishfisya vrtshnafo,
V, 12, 2».
Vrishan, N. pr., I, 36, to1.
vrishabhi, bull (Agni), I, 31, 5, &c. ;
1, 141, a"; IV, i, ii1; ia"; V,
2, I21; krishna^ vrishabha/&, I,
79, aa.
vrishay ! vr/sha-y£se, thou rushest on
(ace.) like a bull, I, 58, 43J-
vrisha-yinte, they are full of
(sexual) desire, III, 7, 9.
vrish/i, rain, II, 5, 6; 6,5.
vedas, property, I, 70, 10 ; 99, i ;
V, a, 12.
vedi, sacrificial altar : vedi fti asySm,
II, 3, 4.
vedi-s^d, sitting on the sacrificial
bed, I, 140, i.
ve*dya, well known : ra'tham-iva ved-
yam, II, 2, 3* ;— renowned, V,
15, i.
vedha/p-tama, best worshipper, I,
75, a-
vedhas, worshipper, 1, 60, a ; 65, 10 ;
69,3; 72, i1; 73, 10; III, 10,
5; 14, i ; IV, a, 15; 20; 3,
3; 16; 6, i ;— helpful, I, 128,
4 (bis).
vlpas, trembling, IV, 1 1, a.
vej4,vassal?IV, 3, 13.
veshana, officiating, V, 7, 5.
Vaijvanara, I, 59, i-7 } 9», »~3
HI, a, i ; n ; 12; 3, i ; 5
10 ; ii ; 26,1-3; IV, 5, i; a
V,27, i1; 2.
v6/£ri, draught-horse, I, 144, 3.
vyfrasvat, far-embracing, II, 3, 5.
vya>ish/Aa,most capacious, II, 10, 4.
vyathis, track, IV, 4f 3-
vyadh, see vidh.
vyft (vi), to envelop : ava-vyiyan, re-
474
VEDIC HYMNS.
moving, IV, 13, 4; — & vitdm,
enveloped, IV, 7, 61;— pari-
vfta, dressed (in offerings and
prayers?), IV, 3, 22.
vy6man, see vi-oman.
vraj>, to go: vavra^a, III, i, 6; —
abhi-vra^an, proceeding, I, 58,
52 ; abhivrdg-at-bhi/6, approach-
ing, I, i44, 53.
vra^d, stable, IV, i, 15 ; V, 6, 7.
vrat£, law, I, 31, i ; 2; 12; 65, 3;
69, 75 II, 8, 3? HI, 3, 9J 4,
7J 6,5; 7,7; IV, 13, 2; vrata
dhruv8, I, 36, 5l; II, 5, 4;
daivyani vratlK, I, 70, 2 ;— a*nu
vratim, according to his will, I,
128, i ;— duty, I, 144,1.
vrata-pjS(, guardian of the law, I, 31,
10 ; 111,4,7; V, 2, 8s.
vraj£ : ma^yiKy asaA jdwsam 3 vr/kshi,
may I not fall as a victim to the
curse of my better, I, 27, i32 ;
vr/k»2isa^, hewn, III, 8, 7.
vr£, host, IV, i, i62.
vr£ta, host: vnitam-vratam, III,
26, 6.
vradh : vradhanta,they have boasted,
V, 6, 7.
vrKdhan-tama, most powerful, I,
'50, 3-
vrfj, finger: da*ja vnja£, I, 144, s1.
jaws, to recite : djawsan, I, 67, 4 ;
mdnnu ja*zsi, II, 4, 8 ; — to
teach: ritdm jdwsanta^, III,
4, 7-
ja^sa, curse, I, 27, i32; 94, 8; III,
1 8, 2 ; jdwsat agha% from evil
spell, I, 128,5 ;— praise, I, 141,
6* ; ii ; jdwse nr/mfrn, III, 16,
4; ubhdt jdwsa*, IV, 4, 141 ;
jdwsam ay6>6, IV, 6, 1 12; V,3,42.
jak, to be able: jaknavama, I, 27,
13 ; jakema yamam, 1, 73, 10' ;
II, 5, i4; III, 27, 3; jakema
sam-idham, I, 94, 3 ; — to help
to: jagdhi (with gen.), II, 2,
12 ; III, 1 6, 6 ; jagdhi svastdye,
V, 17, 5-
jdkti, skill: jdkti, I, 31, 18.
jagma*, mighty, I, 143, 8.
ja^i-vat, full ot power, III, 21, 4.
jata, hundred : jat^i ^a vimjatnn /^a,
V, 27, a1.
jata*-atman, endowed \\ith hundred-
fold life, I, 149, 3.
jutadiivan, giver of a hundred (bulls),
V, 27, 6.
jati-dhara, with a hundred rills, III,
26,9.
jatd-valja, with a hundred branches,
111,8, ii.
jata-se"ya, attainment of hundred-
fold blessings, III, 18, 3.
jatd-hima, living a hundred winters,
II, i, ii.
jatd-hima, pi., a hundred winters, I,
jatfn, hundredfold, I, 31, 10 ; II, 2,
9 ; jatmibhi/6, \\ ith his hundred-
fold blessings, I, 59, 7.
jdtru, enemy : jdtrum a-dabhuA, III,
1 6, 2*.
jatru-ya*t, being at enmity, V, 4, 5 ;
28,3.
jad, to be glorious : jajadre", 1, 141,9.
japha", hoof, V, 6, 7.
jam, to toil (esp. in performing
worship) : jaja,mand, who has
toiled hard, I, 141, 10 ; 142, 2 ;
III, 18, 4; IV, 2, 9; 13;
ajamishf/6a£, HI, 29, 16; aja-
mish/a, he toiled, V, 2, 7.
ja*m, bliss, luck : /am >6/>, with luck
and weal, 1, 189, 2 ; III, 17, 3 ;
18,4 ; IV, 12, 5 ; jam nth jo£a,
III,i3,6; jamkr/dhi, IV, i, 3 ;
jdm dsti, he satisfies, V, 7, 9;
jdm hr/d6, V, ii, 5.
jamay, to toil: jam-ay^, III, i, i.
i, toiling, (sacrificial) work :
jdmya, II, i, 91 ; jdmyai (read
jamitri, the sacrificial butcher, or
slaughterer, (I, 13, i2l) ; II, 3,
10; 111,4, 10.
jam-gayd, bringing happiness to our
home, II, i, 6.
jdm-tama, mobt agreeable, beneficial,
blissful, I, 76, i1; 77, 2; 128,
7J 111,13,4.
•Sdmbara, I, 59, 6.
jam-bhu, refreshing, 1, 65, 5 ; bringing
luck, III, 17, 5.
jayfi, reposing, I, 31, 2.
jard«i, fault (?), I, 31, i6J.
jardd, autumn : tisrd£ jardda£, I,
72, 3-
jdru, weapon, IV, 3, 7.
jdrdha, host, I,7i 8to; IV, i, i21,§;
jdrdhava maratam, IV, 3, 8.
jdrdhas, host : jdrdha/^ mKrutam, I,
INDEX OF WORDS.
475
127, 6; II, i, 6; IV, 6, 10;
marutam jardha£, II, 3, 3;
narffm jardha£, 1 1, i, 5* ; jardha£
divyam, III, 19, 4; — jardha/r,
m. or n.? IV, i, la1,8-
jarman, shelter, protection, 1,58, 8,
&c. ; jarmaai syam, III, 15, i ;
a^ybidra j*rma, III, 15, 5l.
sarma-sad, sitting under shelter, I,
73,3-
jarya, arrow, I, 148, 4.
javas, strength, might, power : jdvasa
(conj. javasaA), I, 27, a1, &c.;
javasa/; jushmi»a£ pati£, I, 145,
i ; javasa£ pate, V, 6, 9.
javishfAa, most powerful, I, 77, 4 ;
mightiest, I, 127, n.
jlrvat : jlrvata tana, constantly, I,
26, 61 ; jijvati^, constant, 1, 27,
7 ; ^anaya j&vate, all people, I,
36, 19 ; j'ajvata£, many, 1, 72, i1.
jajvat-tamam, for ever, III, i, 23.
jasti, hymn, praise, IV, 3, 3; 15.
ja, to sharpen, further : ji/ihi, III,
1 6, 31; 24, J1; jfjite, V, 2, 9;
9, 5 ;— ati ji'jite, I, 36, 16 ;— ni-
jfshat, he stirs up, IV, a, 7l.
jaka", powerful, V, 15, a1.
Sata-vaneya*, N. pr., I, 59, 7.
jas, to teach, instruct : jajSsu^, III,
i, a; IV, 2, 12; — anu-jishfa,
instructed, V, 2, 8 ; — pra* jassi,
thou instructest, I, 31, 14 ; pra-
jtKsat, commanding, I, 95, 3.
jas, command, I, 68, 9.
jtKsana, command, III, 7, 5.
jalsani, teacher, I, 31, n.
jKsus, command, instruction, I, 60,
a; 73» i.
jasya, governable, I, 189, 7*.
jik van, plur., locks of flames, I, i4i,81.
jiksh, to help one to, to iavuur with
a thing (gen.) : jfksha, I, 27,
5; III, 19, 3 ; ya7> te jfkshat,
who does service to thee, I,
68, 6l.
jikshu, rich in favours: jiksh6/^
(conj. jiksho), III, 19, jl.
jiti-pr/sh/M, white-backed, III, 7, i1.
jfmt-vat, powerful (?), I, 141, 13'.
jfriwa? II, 10, 33.
jiva*, kind, bounteous, gracious,
blessed: I, 31, Ni; 79, 2; 143,
8; III, i, 9; 19; IV, 10, 8;
n, 6; V, 24, i.
jfju, the young one : paju£
like a pregnant cow, (I, 65, iol) ;
young calf, 1, 96, 5* ; the young
child (Agni), I, 140, 3; 145, 3;
V, 9, 3; a foal, III, 1,4; diva*
jfjum, (Soma) the child of
heaven, IV, 15, 62.
jfju-matf, the mother of the young
child, I, 140, jo1.
jfjvan (?), young : pajfi£ nd jfjvi, I,
65, lo1.
jir^, sharp, III, 9, 8.
jukrd, bright, 1, 12, 12, &c.; — bright-
ness: jukrg vasana^, III, 8, 9.
jukra-varna, whose colour is bright,
I, 140, i ; 143, 7.
jukra-jo>Hs, brightly shining, II, 2, 3.
ju£,to shine forth, flame up : j6£asva,
1, 36, 9 ; jujukvaX flaming, I,
69, i ; ju^ayanta/>, the re-
splendent ones, 1, 147, i ; juju-
Mn^, I, 149, 4 ; j£m nab jo^a,
III, 13, 6; ajoJat, III, 29, 14;
ju*adhyai,IV, a, i1;— to kindle:
ju^anta^ agnfm, IV, 2, 17; —
apa na/> j6ju^at agham, driving
away evil with thy light, I, 97,
1-8 ; — jiuugdhf # rayim, shine
upon us with wealth, I, 97, i ; —
vf j6su£ana£, flaming, HI, 15, i.
ju£, flash : ju/^a^juH, flash by flash,
III, 4, i.
ju£i, brilliant, bright, I, 31, 17, &c. ;
V, 7, 81 ; ju^im Ju/^aya/6, I, 73,
31; ju/ti ft (for ju*im ft?), IV,
2, i62.
ju/ti-^anman, whose birth is bright,
I, 141, 7.
ju^i-^ihva, pure-tongued, II, 9, i.
juX'i-dant, with brilliant teeth, V, 7,7.
ju>fri-pe>as, brightly adorned, 1, 144, i.
jMi-pratika, whose face is bright, I,
143, 6.
ju^i-bhra^as, brightly resplendent, I,
79» i.
j&H-varwa, brilliant-coloured, V, 2,3.
SunaA-je'pa, V, 2, 7.
jun£m, prosperously, IV, 3, 1 1.
jubh,to adorn, beautify : jumbhanti,
V, 10, 41; 22, 4.
jubh, a triumphal procession, I, 127,
6; III,a6,4:f.
jubham-y2(, going in triumph, IV,
3,6*.
jubhra, beautiful, III, 26, 2.
jurudh, gift, I, 72, 72.
jush, see jvas.
VEDIC HYMNS.
jflshka, dry (wood), I, 68, 3.
jfishma, roaring, iy, 10, 4 ; — power,
V, 10, 4; 16, 3.
jushmm, mighty, powerful, I, 145,
i ; III, 16, 3; V, 10, 4.
jushmfn-tama, strongest, I, 127, 9.
jflfra, mighty, I, 70, u ;— hero, IV,
3, 15.
jdira-sati, strife of heroes : jtfra-sSta,
I,3i,6.
jfisha, song of praise, III, 7, 6.
jr/nga, horn, III, 8, 10; V, 2, 9.
jr/ngfn, horned animal, III, 8, 10.
jr/dh : jardha, show thy prowess, V,
28,3.
je"va, a kind friend, I, 58, 6 ; 69, 4 ;
73, 2 ;—friendship, III, 7, 5.
j^-vr/dha, joy-furthering, III, 16, 2.
jesha, offspring, V, 12, 6.
j6ka, flame, IV, 6, 5.
a, whose hair is flame, I,
45, 6; 127, 2; III, 14, i; 17,
i ; 27, 4 ; V, 8, 2.
sh//6a, brightest, V, 24, 4.
jo£ishmat, flaming, II, 4, 7.
jo&'s, splendour, flame, 1, 12, 12, &c.
j>$ut, to drip down : j/k>tanti, III, i,
8; 21, 2; 4; 5.
.rya'va, dark: jyaVim (conj. jy8vl&?),
I, 71, ia; jyav8, the two tawny
horses, II, 10, 2.
jyetd, reddish, I, 71, 4.
jyena*, hawk, IV, 6, 10.
jye*ni, the reddish white one, 1, 1 40, 9a.
jrath, to let loose : jijrathat, I, 128,
6 ; — vf jijrathat, release from,
IV, 12,4.
jram : jajramaad/b, toiling, IV, 12, 2.
jramayti, wearying oneself, I, 72, 2.
/ravaydt-pati, who brings renown to
his lord, V, 25, s1.
jravas, glory, renown, I, 31, 7, &c. ;
jrdvase, I 73, 5*.
jravasya, glorious, II, 10, i.
jravasya"t, aspiring to renown, I,
128, i.
jravasyS, desire of glory, I, 128, 6;
149, 5-
jravasyti, glorious, V, 9, 2.
jravftyya, glorious, celebrated, I, 27,
8; 3i,5; V, 20, i.
jri, see jr!.
jri, to rest* abide : asi jrit&&, I, 75,
3 ; III, 9, 3 ; juriyind, dwelling
here and there, V, 1 1, 6 ; — a/ret,
he has spread forth, established,
III, 14, i; 19, 2; — to send:
firdhva'm ajret, he has sent up-
wards, IV, 6, 2 ; 13, 2 ; 14, 2 ;
ajret, he has sent, V, i, 12 ; 28,
i ; — ut jrayasva, rise up, III, 8,
2 ; — with vf, to open (intr.) : vf
jrayantlm, 1, 13, 6 ; 142,6; II,
3,5; vi'jrayadhvarn,V,5,5.
jri, to cook : jri»a*n, 1, 68, i1 ; jijrttd,
he has ripened, I, 149, 2; jri-
»ishe, thou warmest, V, 6, 9.
jrT^ splendour, beauty, glory, I, 72,
ioa, &c. ; /rfyam va*sanaA, II,
10, i ; jriye*, gloriously, IV, 5, 15.
jru, to hear : jrudhi, I, 26, 5, &c. ;
jrtivat (conj. sruvat), it melts
away, I, 127, 3* ; jr6shama*wa£,
hearing, III, 8, 10 ; — vf srin-
vire, they are renowned, IV,
8,6.
jruti, glory, II, 2, 7.
jrut-kar»a, with attentive ears, 1, 44,
13; 45,7-
jrtftya, glorious, I, 36, 12.
jrush/f, obedience, I, 67, i* ; 111,9,
8 ; — hearing, readiness to hear,
!, 69, 7; II, 3,9; 9» 4-
jrush/i-va'n, reacly to listen, hearing,
I, 45, 2 ; III, 27, 2 ;— obedient,
I, 127, 9»
jre«i-jls, in rows, III, 8, 9.
jvas, to hiss : jvasiti ap-su, I, 65, 9 ;
— abhi-jvascin, panting, I, 140,
5 ;— irusha»^, aspiring after, I,
147, i; IV, 2, 14; 16.
jvasivat, mightily breathing, I, 140,
10.
jvatrd, power (?), I, 31, 42.
jv£nt£? I, 145, 4*.
jvetd, white (horse?), I, 66, 61 ;
jvet£m ^a^an^m, who had been
born white (Agni), III, i, 4.
Svaitreya*, V, 19, 3\
sawy^t-vira, witi» a succession of
' valiant men, II, 4, 8.
sawvatsara", year: sa*»vatsar6, after
a year, I, 140, 28.
sdkrnan, company : s£kman (loc.), I,
31, 6*.
sa-kshita, dwelling together, 1, 1 40, 3.
sdkhi, friend, I, 31, i; 75, 4 ; III,
9, i1; sakhasakhyfe, 1, 26, 3;
III, 1 8, i; sakha sikhyu^ ni-
mfslii ra*kshama»H&, I, 72, 5*:
guhl s£khi-bhiA, III, i, 93.
INDEX OF WORDS.
477
sakhi-ydt, wishing to be a friend, I,
128, i.
sakhyd, friendship, I, 26, 5; 71, 10;
94,1-14; III, 9, 3; IV, 10,8.
sagh, to sustain : dsaghno£, I, 31, 3.
sa£ (saj£), to be united with, ac-
company: sd^asva na£, stay with
us, I, i, 9 ; satese, II, i, 3 ;
satire, II, i, 13; — to attend,
worship : sa^anle, I, 59, 6 ; sd-
Janta, I, 73, 4 J saJantam, I, 98,
3 ; — to follow : sa&inte, I, 60,
2 ; sisakshi, I, 73, 8;— to hold,
cling, adhere: sisakti, I, 66, 2;
safote (krdtva), I, 145, 2 ; sd-
4ante, III, 13, 2 ; sajJata, III,
1 6, 2 ;— sa&inta, they have at-
tained, V, 1 7* 51 ; — anu sa£ate
vartani!6, she follows her ways,
I, 140, 93;— dpa satire, they
turn away to encounter, V, 20,
2 ;— abhi sa^ante, go towards, I,
71, 71 ; — a s&tyam, whom men
should attach to themselves, I,
140, 3.
sa-^anas, graciously united, 1,127,11.
sa>a, together with : sd£a san, being
attached, I, 71, 4 ; — III, 12, 2 ;
IV, 5, 10.
sa-^atya, relationship, II, i, y.
sa-^-ftvan : sa-#i'tvana, united con-
querors, III, 12, 4.
sa-#ush, united with : sa-g-CLk, I, 44,
2; 14.
sa-£6sha, unanimous, concordant, I,
65, 2; 72, 6.
sa-^shas, in concord with, unani-
mous, III, 4, 8 ; 8, 8; 20, i ;
22, 4; IV, 5, i; V, 4, 4; 21, 3;
23, 3-
saw^wata-rupa, of familiar form, I,
69, 9.
sattr/, sitting down, III, 17, 5.
sdt-pati, lord of beings, II, i, 4; —
a good lord, V, 25, 6; 27, i.
satyd, true, truthful, I, i, 5; 73, 2 ;
79, i ; 98, 3 ; kr/«vdn satyjf, I,
70, 8 ; satydm, true (fulfilment),
IV, i, 1 8 ; — satydm, verily, I, i,
6 ; — efficacious, I, 67, 5 ; — real,
IV, i, 10.
satyd-gir\ ahas, truly carried by pray-
ers as by a vehicle, I, 127, S1.
satyd-tara, highly truthful, I, 76, 5 ;
111*4. I0-
satyd-titi, truth, IV, 4, 14.
satyd-dharman, whose ordinances
are true, I, 12, 7.
satyd-manman, truthful, I, 73, 2.
satya-yd^, truly sacrificing, IV, 3, i.
satya-va£, truth-speaking, III, 26,9.
satyd-jushma, truly strong, I, 59, 4 ;
IV, n, 4.
satra, altogether, 1,71,9 ;— together :
j>atr& *akra»d£, I, 72, i.
satra-sdha, always conquering, I,
79,7-
sdtvan, warrior, 1, 140, 9 ; IV, 13, 2s.
sad, to sit: upa sidan, they rever-
entially approached, I, 72, 5; —
pari-sddanta^, besieging, IV, 2,
17*.
sddana, (priestly) seat, I, 31, 17; —
seat, abode, I, 95, 8 ; 96, 7.
sa-drw, of like appearance, I, 94, 7.
sddman, seat, I, 67, 10; the (sacri-
ficial) seat, I, 73, i; IV, i, 8 ;
9i 3J V, 23, 3.
sadyd£-artha, immediately success-
ful, I, 60, i.
sadyds, instantly, I, 27, 6, &c. ;
quickly, I, 71, 9l.
sadhani-tvd, companionship, IV, i, 9.
sa-dhanf, companion : sa-dhanya£,
IV, 4, 14.
sadha-mSfd, rejoicing, V, 20, 4.
sadha-ma'dya, sharing in rejoicings,
IV, 3, 4-
sadhd-stuti, song of praise, V, 18, s1.
sadhd-stha, abode, II, 9, 3; III, 6,
4; 7, 4; 12, 8; 23, i; 25, 5;
apam sadhd-sthe, I, 149, 4; II,
4, 2 ; tn sadhd-stha, III, 20, 2.
sadhrya&fr, together, IV, 4, 12.
san, to win : san&na, I, 73, 5 ; 189,
8 ; sanishydn, sanishydnta^, de-
sirous of winning, III, 2, 3l ;
4 ; 13, 2 ; sanishamahe, III, n,
9 ; sasa-van, having obtained,
I II, 22, i ; sasa-viK»jsaj&, success-
ful, IV, 8, 6; san ishanta, they
were successful, V, 12, 4 ; —
see also sa.
sdna, old, I, (27, I31); 95, 10 ; III,
i, 6 ; 20.
sanak^t, from of old, III, 29, 14.
sandta, from of old, II, 3, 6 ; III,
3, I-
sandya, ancient, III, 20, 4.
sdnara, united with strong men, I,
96, 8l.
sdna-jruta, old-renowned, III, n, 4.
478
VEDIC HYMNS.
san£-£u; inciting from old, 1, 141, 5s.
sanf, efficient, I, 27, 4 ;— sanf, gain :
sandy e, I, 31, 8 ; sanfm g6£, the
acquiring of the cow, III, i,
23 ; sani'm yate, V, 27, 4.
sdnitr/, a gainer, winner: sdnita*, I,
27,95 3<5,i3j sanitu£,V, 12, 3.
sd-mVa, dwelling in the same nest,
I, 69,6; 71, i.
sanutdr, far, V, 2, 4.
sdnemi, entirely, IV, 10, 7.
santya (voc.), good, I, 36, 2 ; 45, 5 ;
$; III, 21, 3.
sap, to serve, worship : r/ta'sdpanta£,
I, 67, 8 ; 68, 4 ; sapema, IV, 4,
9 ; sapami, V, 12, 2 ; sdpati
(Pada: sa* p3ti), V, 12, 61;—
to attach oneself: sapanta, V,
sapdtni, the two wives, III, i, io8 ;
6, 4.
sapary, to worship, do service:
saparydti, I, 12, 8; saparya'mi
prdyasa, I, 58, 7' ; saparyan, I,
72, 32; saparydta£, I, 144, 4;
sapary 6ma saparydva£, II, 6, 3 ;
saparyata, III, 9, 8 ; V, 14, 5;
25, 4; asaparyan, III, 9, 9J
saparydnta£, V, 21, 3; — £ sa-
parydn, IV, 12, 2 ; — vf saparyan,
I, 70, io.
saparytj, devoted servant, II, 6, 3.
saptd-^ihva, seven-tongued, 111,6, 22.
saptd-dhatu, consisting of seven
elements, IV, 5. 62.
saptdn, seven: sapta £iihva£, I, 58,
7;yahvft, I, 71, 7; 72, 8l; III,
i, 41 ; rajmdya£, II, 5, 21 ; v&tfc,
III, i, 61; 7, i1; hotrfcii, III,
4, 52; prikshfea*, III, 4, 7';
vipra£, III, 7, 7; IV, 2, 15';
h6tr/-bhiA, III, io, 41 ; priyasa/b,
IV, i, 12; dharna-bhi*, IV, 7,
5l ; rdtna, V, i, 5 ;— tri^ saptd,
I, 72, 61; IV, i, i6\
saptd-ra/mi, having seven rays (or
reins), I, 146, i1.
saptd-jiva : saptd-jivasu, read : saptd
. jiva'su, 1, 141, 23.
saptd-j'irshan,scven-headed.I II, 5, 5H.
saptd-hotr/, the god of the seven
Hotr/S III, (io, 41); 29, 14.
sdpti, racer: atyam nd sdptim, III,
22, i1.
saprdtha^-tama, most widely ex-
tended, I, 45, 72; most widely-
sounding, I, 75, i1 ; most wide-
reaching, I, 94, 13.
sa-prdthas, widely extended : jdrma
sa-prdtha£, a big shelter, 1, 142,
5;— V, 13, 4.
saba^-dugha, juice-yielding. III, 6, 4*.
sdbandhu, bound in kinship, HI, i,
TO.
sa-bgdh, pressing: sa-baMha£ £ £a-
kru£, III, 27, 61.
sa-bS(dhas, urgent, V, io, 6.
sabha'-vat, with (brilliant) assemblies,
IV, 2, 5.
sdm, together : yajdsaA sdm hf pflr-
VL6, many glorious ones have
come together, III, i, iis,
sama, every, V, 24, 3.
samdd, contest : tveshd^ samdt-su, I,
66, 6 ; 70, ir.
sd-manas, one-minded, V, 3, 2.
samana', alike, IV, 5, 7.
sdm-antam, in the neighbourhood
of, V, i, ri.
sa-many6, concordant, IV, i, i.
samaya, through the midst, I, 73, 6.
sa-maryd, assembly, III, 8, 5 ; — con-
test, V, 3, 6.
samand, companion, I, 69, 81 ; —
common, I, 127, 8, &c. ; samS*
ndm drtham, I, 144, 3*.
sdm-iti, meeting, I, 95, 8.
sam-ithd, battle, I, 73, 5 ; — assembly,
III, i, 12.
sam-fdh, log of wood, fuel, I, 95, i r ;
II, 6, i; III, i, 2; io, 3; IV,
4, 15; V, i, i; 4, 4; 6, 42;
tisrd£ sam-fdha£, III, 2, 9;
samft-samit, log by log, III,
4, i1.
samudrd, ocean, I, 71, 7 ; 95, 3l.
sdm-r/ti, battle, 1,31,6 ; — onslaught,
I, 127, 3s; V, 7, a1.
sdm-okas, d welling together, 1 , 1 4 4 , 4.
sam-gamana, assembler, I, 96, 6.
sam-tarutra, victorious, III, i, 19.
sam-dr/.f, the sh'nc (of the sun), I,
66, i ;— appearance, aspect, II,
j, 12 ; III, 5, 2; IV, i, 6;
6, 6.
sam-dr/'sh/i, aspect, I, 144, 7; II, 4,
4? IV, io, 5.
sam-bh^a, enjoyment, (II, i, 41).
sdrn-mijla, united, III, 26, 4*.
, turned towards each other:
fti sam-Ui', I, 69, i ; 96,
INDEX OF WORDS.
479
urn-Ufa, III, 99, 13; sam-
ytoiam, V, 7, i.
sun-yit: kshapa6 sam-vita^, on
continuous nights, II, 2, 2a.
sam-rfy, the Sovereign, I, 188, 5;
HI, 10, i.
sam-rfyat, king: sam-ra^antam, I,
27, i.
sam-vat, space, V, 15, 3.
sam-sad, companionship, I, 94, i ; —
assembly, IV, i, 8.
sam-stir, laid together: sam-stfraA
vi-stfra6, I, 140, 71.
sam-stha1, abode, V, 3, 8.
sam-hlt, a compact mass, III, i, 7
sayffvan, accompanying, I, 44, 13.
saVyoni, having the same origin, III,
1,6.
sarany, to speed: saranyin, III, i, 19,
sa-rStham, on one chariot with, I,
71, 6a; III, 4, u; 6, 9 ; V,
IT, 2.
Sarama, I, 72, 8.
Sarasvali, N. of a goddess, I, 13, 91;
142,9: 188, 8; II,i, n1,2; 3,
8; III, 4, 8; V, 5, 8 ;-N. of
a river, III, 23, 4.
sari man, swift course, III, 29, n2.
saiga, rush : valasya sarga£, III, 29,
n1-, — the letting loose, IV, 3,12.
sarga-prnlakta, urged forward, I,
65,6.
sarpfc-asuti, drinking butter, II, 7,
6; V,7p9; ar, 2.
sarpfs, butter, I, 127, i ; V, 6, 9.
sarvd-tati, health and wealth, I, 94,
15-
sivana, libation, III, i, 20; triti>e
savane, III, 28, 5 ; mKdhyandine
sivane, III, 28, 4.
sa-vayas, of the same age, I, 144,
31; 4-
Savitr'1,1,16,13; 44,8; 73, *! 95,
7l; 11,1,7; HI, 20, 5; IV, 6,
2; it, a; 14, 2.
sajJ, sec s.il.
sajJat, hindrance, III, 9, 4*.
sasa, herbs, III, 5, 6'; IV, 5, 71 ;
7.71! V.21,41-
sasahf, victorious, III, 16, 4.
sisni,^ victorious, III, 15, 5.
sa-srut, flowing, I, 141, i.
sah, to overcome, be victorious:
sahvffn, III, 1 1, 6 ; sahasva, III,
24, i; dsahanta, III, 29, 9;
saslha, V, 25, 6 ;— abhi sasaliai,
it may prevail, V, 23, i ; — nib-
sdhamSna^, conquering, 1, 127,
3 ;— pra-sdkshat, victorious, IV(
ia, i.
saha^-krita, produced by strength,
if 45, 9; 111,27, 10 ; v, B, i.
saha/6-^a, strength-begotten, 1, 58, i.
sahafr-vridh, augmenter of strength,
I, 36, a ; III, 10, 9.
s&han-tama, mightiest, I, 127, 9.
sahantva, conqueror, I, 27, 8.
sihamana, victorious, IV, 6, 10.
situs, strength: sahasa£ yaho fti,
I, 26, iol ; 74, 5l ; 79, 4 ; sfoio
fti SHhasa^, I, 58, 8; 127, i ;
143, i; ni,i,8; 11,4; 24,3;
35, 5J a8, 3; 5; IV, 2, 2; ii,
6; V, 3, 9; 4, »; sahasa^ifya-
manaA, I, 96, i1; sahasaA yitaA
gam, I, 141, i ; sahasaA yuvan,
O young (son) of strength, I,
141, 10 ; sahasa£ putrifr, II, 7,
6; III, i4f i; 4; 6; 16, 5;
i», 4 j V, 3, i; 6; 4l 6; 11,
6 ;— sahaA, (Agni our) strength,
I, 36, 1 8 ;-sihasi, strongly, I,
98, 2 ;— might, power, 1, 127, 9i
KO; V,i,8; devasya sihasi, V,
3, 10 ; abhi-mati sdhaA dadh£,
V, 23. 41 ; — violence, V, 12, a.
sahasani, mighty, strong, I, 189, 8 ;
II, 10, 6; V, 25,9.
sahasa-vat, mighty, strong, 1, 189, 5 ;
III, i, 22 ; V, 20, 4.
sahasin, strong, IV, n, i.
sahasya, strong, I, 147, 5 J HI *i " J
V, 22, 4.
sahasra, thousand: sahasrini jatff
dira, II, r, 8 j'sahasrat ydpat,
V, 2, 7 ; daja-bhiA sahasrai^ V,
a?, Is-
sahasra-aksha, thousand-eyed, I, 79,
12.
sahasra-fit, conqueror of thousand
fold wealth, I, 188, i ; V, 26, 6.
sahasram-bhara*, bringing thousand-
fold gain, II, 9, i.
sahasra-relas, with thousandfold
sperm, IV, 5, 3.
sahasra- vatf thousandfold, III, 13, 7.
saha'sra-viiba, with a thousand
branches, III, 8, n.
sahasra-vira, blessing with a thousand
men, I, 188, 4*.
sahasra-jnnga, with a thousand horns,
V, i, 8.
480
VEDIC HYMNS.
sahasra-sft, a winner of thousandfold
bliss, I, 1 88, 3.
sahasraVitama, the greatest winner
of thousandfold wealth, III,
13,6.
sahasrin, thousandfold, I, 31, 10;
188, 2 ; II, 2, 7.
sa"hasvat, mighty, strong, I, 97, 5 ;
127, 10 ; 189,4; HI, 14,2; 4;
V, 7, i; 9,7; 23,2.
sahiyas, mightier, I, 71, 4.
sahfiti, joint invocation, I, 45, 10.
sahvdt, strong, I, 58, 5.
sfi : sfsasanta/6, wishing to acquire,
It 146, 4-
sa: anava-syanta£ artham, never
losing their object, IV, 13, 3; —
vf syatu, may he pour forth, I,
142, 10 ; pra-^m vi syatu, may
he deliver a son, II, 3, 9 ; vi
syasva, send forth, III, 4, 9 ;
vf sahi, disclose, IV, u, 2.
satf, acquirement (of wealth), suc-
cess, I, 36, 17; 143, 6; V, 5,
4 ; 9, 7-
satu, womb, mother (?), IV, 6, yl.
sa*dh, to prosper (intr.) : sidhati, I,
94, 2 ; — s&dhate mat l&9 the prayer
goes straight to him, 1, 141, i3;
stKdhan, straightway, III, i,
17 ; — to prosper (tr.), further :
sadhdya, I, 94, 3 ; pra-tara*m
sfclhaya, I, 94, 4; sadhan, I,
96, i ;— to accomplish, perform :
sadhayanti dhfyam, II, 3, 8;
sadhan, III, i, 18 ; 5, 3.
sa'dhat-ish/i, accomplishing the obla-
tions, III, 2, 5 ; 3, 6.
sa'dhana, performer : ya^wasya (vida-
thasya) sadhanam, 1,44, n; III,
3i 3 5 27, 2 ; 8 ;— giver, V, 20, 3.
b&dhisltt£a, best, I, 58, i.
sadhti, good, 1, 67, 2 ;— going straight
(to his aim), I, 70, 1 1 ; straight-
forward, I, 77, 3 ; III, 18, i;—
real, IV, 10, 2 ; efficacious, V,
r, 7-
sadhu-yjK, straightway, V, u, 4.
sanasi, successful, winning (booty),
I, 75, 2; IV, 15,6.
sanu, ridge, 1, 128, 3 ; diva£ nd sSnu,
I, 58, 2 ; a*dni sanushu trishu,
II, 3, 7 ;— surface, I, 146, 2 ;—
top, III, 5, 3.
saman, song : r/tasya sSiman, I, 147,
i4 j— the Saman, IV, 5, 3.
sdfai-ra^ya, sovereignty1, 1, 141, 13.
sjfo-athi, charioteer (Agni), 1, 144, 3*.
sarasvata, beings belonging to Saras-
vatt, III, 4, 8.
Saha-devya", Sahadeva's son, IV, 15,
7-10.
sbih£, lion, I, 95, 5 ; III, 9, 4 ; 11 ;
a64> 5 ; v> *5> 3^
si>t, wing (of an army): sf/tau, I,
95, 72-
si(f;)>^: nf-siktam, poured down, I,
71, 8 ;— pari-sikta, poured, IV,
i, 19.
sit^, bound : padi sit^m, IV, 12, 6.
sidh, to scare away : sedhati, I, 79,
12.
sidhr£, successful, 1, 142, 8 ; effective,
V, 15, 2.
sindhu, river, stream, I, 27, 6 ; 72,
10 ; 73, 6; 97, 8; 99, i ; 143,
3; 146,4*; HI, 5, 4J V, 4, 9;
#amf/& sindhfindni, I, 65, 7 ; pi.,
the Rivers, I, 140, 13;— the
river Sindhu, I, 44, I21 ; 94, 16;
95, "; 98, 3; V, nf 5 ; sin-
dhu£ na ksh6da/&, I, 65, 61 ; 10.
simd, self, I, 95, 7s; 145, a1. .
siv, see syfi.
su, to bear. See sti.
su, to press Soma: sunvati6, I, 94,
8 ; sunav&ma, 1, 99, i ; sun vat 6,
1, 141, 10 ; V, 26, 5; s6mam
sutim. Ill, 22, i.
su-agnf, possessed of a good Agni
(fire) : su-agndya£, I, 26, 7 ; 8
(bis).
su-&?*, fleet, IV, 6, 9.
su-adhvard, best performer of wor-
ship, I, 44,8; 127,1; II, 2,8;
..III, 2, 8; 9,8; V, 9, 3 ; 28,5;
—receiving good sacrifices, I,
45, i1; — ya^jfce su-adhvare, at
the decorous service of the
sacrifice, I, 142, 5; — splendid
worship, III, 6, 6; 29, 12 ; V,
17, i.
su-anlka, with beautiful face, II, i,
8 ; IV, 6, 6.
su-apatya", with good offspring, I,
72, 9a; 11,2, 12; 4, 8; 9, 5 ;—
blessed with oflspring, III, 3,7 ;
consisting in offspring, III, 16,
i ;—good offspring, II!, 19, 3.
bU-dpas, good worker, IV, 2, 19 ; V,
2, u.
su-apasyft, great skill, III, 3, n.
INDEX OF WORDS.
481
su-apaka, most skilful, TV, 3, 2*.
su-ar£fs, endowed with beautiful
light, II, 3, 2.
su-artha, pursuing a good aim, I, 95,
i ;— well-employed, I, 141, u.
su-dvas, giving good help, V, 8, 2.
su-djva, with good horses, IV, 2,
4 ; — rich in horses, IV, 4, 8 ; 10.
su-djvya, abundance in horses, II,
i, 5; III, 26, 3.
su-adhi, of a good mind, kind, well-
wishing, I, 67, 2 ; 70, 4»; 71,
8 ; — with good intentions, 1, 72,
8; IV, 3, 4; — full of pious
thoughts, III, 8, 4 ;— longing,
V, 14, 6.
su-abhtf, truly helpful: riy£ s'u-
abhfivam, V, 6, jl.
su-£sa, whose mouth is beautiful, IV,
6, 8.
su-ahuta, best receiver of offerings,
I, 44, 4; 6; 111,27,5-
su-ukta, well-spoken (prayer), I, 36,
i ; 70, 5 5 II, *, 2.
su-uplyand, easy of access, I, i, 9.
su-kdrman, well performing the acts
(of worship), IV, 2, 17.
su-kirtf, beautiful praise, 1, 60, 3 ;—
glory, V, 10, 4.
su-krit, well-doing : su-kr/te sukrit-
tara£, I, 31, 4; righteous, I,
128, 6; who has done good
dc >ds, 1, 147, 32; virtuous, well-
doer, IV, 13, i; V, 4, 8; ii.
su-kritd, good works, III, 29, 8.
su-ketu, bright, III, 7, 10.
su-krdtu, highly wise, I, 12, x«; 128,
4; III, i, 22; IV, 4, ii ; V,
II, 2; 20, 4; 25, 9;— full of
good-will, I, 141, ii ; 144, 7 ;
III, 3, 7-
sukratu-yft, high wisdom, I, 31, 3.
su-kshiti, with fine dwellings, V, 6, 8.
su-kshetriyit, desire for rich fields,
I, 97. a-
su-khd, easy-going, V, 5, 3.
sukhd-tama, easy-moving : sukhd-
tame (rdthe), I, 13,4.'
su-gd, a good path, I, 94, 9 ;— going
well, I, 94, ii.
sugStu-y8, desire for a free path, I,
su-g&rliapatya*, with a good house-
hold. V, 4, a1.
su-£andra, resplendent, 1, 74, 6 ; IV,
a, 19 5 V, 6, 5 5 9.
[46] I i
su-£etun3. through thy kindness, I,
79, 9 i benignantly, I, 127, n.
su-^ta, well born, I, 65, 4 ; 72, 3l J
II, i, 15; 2, ii ; 6,2; III,i5,
*J *3, 3? V, 6, 2; 21, 2.
su-gihva, with beautiful tongue(s), I,
13, 8; 142, 4.
su-£ur«f, glowing, IV, 6, 3.
su-#y6tis, rich in light, III, 20, i.
sut£, the pressed (Soma), III, 12,
i; 2.
suta*-vat, rich in pressed (Soma), III,
25,4.
sutd-soma, having pressed Soma, I,
44, 8; 45, «; M2, i ; IV, 2, 13.
su-t6ka, quick, I, 149, 5. •
su-ddmsas, endowed with wonderful
power, II, 2, 3.
su-daksha, highly dexterous, II, 9,
x; 111,4,95 23, 2; V, ii, i.
sudana-tara, more visible, 1, 127, 5'.
su-dg(nu, giving good rain, 1, 44, 14 ;
45, 10 ; 141, 9; III, 26, i; 5;
29, 7 ; — blessed with good rain,
IV, 4, 7-
su-d&van, good giver, I, 76, 3.
su-dfna, auspicious day, IV, 4, 6 ; 7.
sudina-tvd, auspiciousncss of days,
III, 8, 5 ; sudina-tve dhnam,
III, 23, 4.
su-dl'diti, with fine splendour, III,
9, i8-
su-ditf, resplendent, III, 2, 13 ; 17,
4 ; 27, 10 ; V, 25, 2 ;— glorious
splendour, V, 8, 4.
sudugha, flowing with plenty, II, 3,
6 ; su-dugha/j usrai, IV, 1,13.
su-dnj, full of beauty, III, 17, 4 ;
v, 3> 4l-
su-drmka, beautiful to behold, V,
4, 2.
sudr/jika-rfipa,with his shape beauti-
ful to behold, IV, 5, 15.
su-devd, a friend of the gods, 1,74,5.
su-d6gha, rich in milk, III, 15, 6.
su-dyut, brilliant, I, 140, i ; 143, 3.
su-dyumnd, splendid, III, 19, 2.
su-dy6tman, brilliant, I, 141, 12 ;
II, 4, i.
su-dravi//as, possessor of beautiful
wealth, I, 94, 15.
su-dbita, well-composed (prayer), I%
140, ii ;— blissful gift, III, u,
8 ; — well-preserved, III, 23, i ;
lying safe, III, 29, 2 ; — well-
ordered, IV, 2, i o;— well-placed,
482
VEDIC HYMNS.
IV, 6, 3 ; well-established, IV,
<5,78; V, 3,2.
su-dhf. wise, IV, 2, 14.
su-dhur, well-harnessed: raylfc su-
dhura£, 1,73, io!; hari fti su-
dhfirS, well-yoked, V, 27, 2.
suni6-m£th, skilful rubbing, III, 29,
12.
aj-nidha', skilful establishing, III,
29, 12.
su-nfrh$, the best leader, II, 8, 2 ;
III, 8, 8.
su-pdtha, good path, I, 189, i.
su-parȣ,beautifully-winged, 1, 79,2.
su*pani, with graceful hands, 1, 71,9*.
su-putra, with noble sons, III, 4, 1 1.
s6-pftta, well-clarified, V, 12, i.
su-pejas, wearing beautiful orna-
ments, I, 17,7; 142, y1; 188, 6.
supra-ayan£, easily passable, II, 3, 5 ;
V, 5, 5-
supra-avya, ready, I, 60, i.
su-prdtika, whose face is beautiful,
I, 94, 7? 143, 31 HI, 29, 5;
V, 5, 6.
su-prattirti, gloriously advancing,
HI, 9, i.
su-prcmiti, a good guide, I, 73, i ;
III, i, 16; 15,4; IV, 2,13.
su-prayas, receiver of good offerings,
II, 2, i ; 4, r.
su-bandhu, well-allied, III, i, 3.
su-barhis, possessor of good sacri-
ficial grass, I, 74, 5.
su-bhaga, blessed, I, 36, 6; III, i,
4J 13; 9, ia; '6, 6; 18, 5;
IV, i, 6 ; 4, 7 ; V, 8, 3.
su-bhara, rich in gain, II, 3, 4 ; 9.
sfi-bhnta, well kept, II, i, 12.
sfi-makha, martial, IV, 3, 7 ; 14*.
su-mdt, together, I, 142, 7s; — see
sumat-yutha.
su-mati, favour, I, 31, 18, &c. ; III,
4, i2; V, 27, 31 ; kindness: su-
matr, IV, i, 2s.
suma't-yGtha, together with the herd :
sumat-yfitham (conj. for su-
m£t ytitham), V, 2, 4".
sum£t-ratha, on his chariot, III, 3, 9.
su-manas, gracious, kind-hearted, I,
36, 2, &c. ;— joyous, IV, 4, 9.
su-manman, rich in good thoughts,
III, 2, ta.
su-mahas, very great, IV, n, 2.
sftmiti, skilful erection, III, 8, 3.
$u-mr/V1ka, merciful, IV, i, 20 ; 3, 3.
su-meka, well-established, 1, 146, 31 ;
111,6, io2; 15, 58J IV, 6, 3.
su-medhas, wise, II, 3, i ; III, 15, 5.
sumnd, blessing, III, 2, 5; 3, 3;—
favour, grace, V, 3, 10 ; 24, 4 ;
— pleasant, III, 14, 4.
sumna-yu, de«'~ous of favour, I, 79,
10 ; 111,27, i; V, 8, 7.
su-ya£, excellent sacrificer, V, 8, 3.
su-yagv7£, skilled in sacrifice, III,
17, i.
su-ydma, well-manageable, III, 7, 3 ;
(4'); V,28,}'.
su-yavasa, good pasture: suyavasa-
iva, con}, for svdsya-iva, II, 4, 41.
su-yamd, - ally directing, III, 7, 9l.
su-yu^, w^.l-yoked, IV, 14, 3.
su-raVza, joyous, III, 3, 9; 29, 14.
su-ratha, with good chariot : su-
rdthasya (conj. su-ratha asya),
III, 14, 71;— IV, 2, 4 ;— rich in
chariots, IV, 4, 8.
surabhf, sweet-smelling, V, i, 6.
su-r&dhas, rich in *vealth, IV, 2, 4 ;
5, 4-
su-rukm£, adorned with gold, I,
188, 6.
«u-r6^, with beautiful splendour, II,
2,4; 111,2,5; 7, 5; 15, 6;
IV, 2, 17.
su-re"tas, fertile, III, i, r6.
su-v«ir£as, full of fine splendour, I,
95, i.
su-viM, adorned with fine speech,
III, i, 19; — well-spoken, III,
7, 10.
su-vtos, fine-voiced, I, 188, 7.
su-vasas, well-clothed, III. 8, 4 ;
IV, 3, 2.
suvitd, welfare, I, 141, 12; 189, 3;
11,2,6; III, 2, 13; IV, H, 3;
V, n, i.
su-vidatra, bounteous, TI, i, 8 ; 9, 6.
su-vira, rich in heroes, in valiant
men, I, 31, 10; II, i, 16; 3, 4;
5; 4, 9; III, 29, 9;— giving
valiant offspring, III, 8, 2.
su-virya, abundance in heroes, bliss
of valiant offspring, I, 36, 6 ;
17, &c. ; I, 127, ii1; — host of
heroes, III, 1 6, 4.
su-vr/kti, praised with beautiful
praise, II, 4, i1; — beautiful
prayer, or praise, III, *, 9 ; V,
25, 31-
su-ve"da, easily to be found, IV, 7, 6.
INDEX OF WORDS.
483
; kind-spoken, I, 44, 6.
su-ja>man, well-protecting, III, 15,
i ; V, 8, 2.
su-jastf, best praise, III, 26, 6.
su-jipra, strong-jawed, V, 22, 4*.
su-jijvi, fine child, I, 65, 4.
su-je"va, propitious, I, 27, 2; kind,
gracious, II, i, 9; III, 29, 5;
IV, 4, 12; V, 15, i.
su-j6ka, with pure splendour, 1, 70, i.
su-jrf, in great beauty, III, 3, 5.
su-sajKjita, well-sharpened, V, 19, 5.
su-sanit/v, best gainer, III, 18, 5.
su-samdru, beautiful to behold, I,
143, 3.
su-samiddha, well-kindled, I, 13, i;
V, 5i I-
su-samfdh, good fuel, V, 8, 7.
su-sff, well-bearing, V, 7, 8.
sti-sfita, well-born, II, 10, 3.
su-stuta, highly praised, V, 27, 2.
su-stuti, rich in perfect praise, III,
19, 3.
su-haVa, easy to invoke, readily
hearing (our) call, I, 58, 6 ; III,
6,8; 15, i ; IV, 1,5.
su-havi's, offering good oblations, IV,
2, 4.
su-havya", giver of good oblations, I,
74, 5-
su-hirawya, rich in gold, IV, 4, 10.
sti, to give birth : suvate fti, th -y
give birth, V, i, 4 ;— dsfita, V, 2,
2 ; 7, 8.
su, a progenitor, 1, 146, 5.
stikta", see su-uktl
stid, to further: sfidtyat, I, 71, 8;
susfida£, I, 73, 8 ;— to shape:
dstidayanta, I, 72, 3; — to make
ready: susfidnti, I, 142, ii8; V,
5, 2 ;— siidayati, III, 4, 10 ;—
sudaya, accomplish, IV, 4, 14;
— sfidayati pra, may lie make
ready, II, 3, 10.
sCnu, son, I, i, 9, &c. ; I, 59, 41 ;
III, i, i22; sfino iti sahasa£, I,
58,8; 127, i; III, i, 8; 11,4;
nftya/> sfmii/6, I, 66, i1.
sfinu-mjit, rich in sons, III, 24, 5.
sQnr/ta-v.it, rich in loveliness, 1,59,7.
srfra, Sun, 1,71,9; 141,13; M9»3;
III, 15, 2.
sflrf, the rich man, liberal lord or
patron, I, 31, 7, &c. ; I, 73, 5*5
sffrya, the sun, or Sun, I, 59, 3 ; 98,
I
i; 146, 4*; III, 14, 4; IV, j,
17; 13, i-4J i4» 2; V, i,
4 ; 4, 4 ; £ara;?am suryasya, III,
5, 5 ; ro&m£ su'ryasya, III, 22,
3 ; divf sflryam-iva a^-dram, V,
27,6.
sn", to run: sasraw££, I, 149, 2;
sasr/'v&»sam-iva, III, 9, 5 ; —
pra" sarsrate fti, they go forth*
1 1 1, 7, i ; pra" sisrate, they stream
forward, V, i , i ; pra-sarsra;/asya,
advancing, V, 12, 6 ;— vi sasruy&,
they have broken through with
their floods, I, 73, 6.
sr/£, to let loose: s^nS-iva sr/'sh/a1,
like an army that is sent for-
ward, I, 66, 7; 143, 5l; sr/^at
didyum asmai, he shot an arrow
at him, I, 71, 5 ; sr/^h/a^, 1,72,
10 ;— Ava sr/£a, let go, I, 13, 1 1;
ava-sr/^an, letting go (the sacri-
ficial food to the gods), I, 142,
ii ; II, 3, 10 ; mrf dva sr/£a£,
do not deliver, I, 189, 5 ;— upa
sr/£a, yield up, I, 188, 10 ; upa-
snginti, they pour out, II, i,
1 6 ;— vf srigfi, emit, I, 36, 9 ;—
sdw na£ sr/^a, let us be united,
If3i,i8; HI, 16,6.
Sr/%aya, son of Devavata, IV, I5,4J.
srtni, sickle : sr/;/ya, 1,58, 42.
sr/pr£, mighty (?),' Ill, 18, 51.
sr/prd-danu, bestower of mighty
rain(?), I, 96, 3s.
sena, army, I, 66, 7; se"na-iva sr/sh/a,
I, 143, 51-
s6tr/, pre^ser (of Soma), IV, 3, 3.
s6ma, Soma (juice), I, 44, 14 ; 45^
10; 99, i1; III, 12, 3 ; 22, i ;
29, 16; somasya tavasam, III,
i,!1; s6ma/>, IV, 14, 4 ; V, 27,
51; — Soma, the god, I, 65, 10;
II, 8, 6.
s6ma-ahuta, fed with Soma, 1 , 94, 1 4.
S6maka, Sahadevn's son, IV. 15.9.
s6ma-pati, lord of Soma (Indra), I,
76,3.
s6ma-piti, drinking of Soma : s6ma-
pitaye, I. 44, 9-
soma-peya, drink ot Soma, I, 45, 9;
in; 2S> 4.
somyd, one who offers Soma, I,
31, 16.
saubluga, prosperity, delight, happi-
ness, I, 36, 17 : III, 8. 2 ; 3 ;
ii ; 15.4 ; 16, i ; V, »S, 3.
1 2
484
VEDIC HYMNS.
saubhaga-tva", happiness, I, 94, 16.
saumanasa*, graciousness, I, 76, a ;
kindness, III, i, 21.
skambha", pillar, IV, 13, 5.
stan, to thunder : staniyan, 1, 58, 2 ;
140, 5 ; stan£yanti abhrg, I, 79,
2 ; pra~ stanayanti, IV, 10, 4.
stabhu-ydmaria, firmly fixed, III,
7, 4-
sta(m)bh, to uphold : tastdmbha, I,
67, 5J— tit astambhtt, he has
upheld, III, 5, 10 ; — fipa stabha-
yat, he supports, IV, 5, i ;
stabhayat upa dyifrn, he has
reared ... up to the sky, IV, 6, 2.
stzfyam, stealthily : upa stffyam £arati,
conj., (I, 145, 48).
stu, to praise : st£vana£, praised, I,
12, ii ; 31, 8, &c.
stubh : pra-stubhlna^, incited by
shouting, IV, 3, 12.
sttibhvan, uttering (sacred) shouts,
1, 66, 4.
str/, to strew: str/«ita, I, 13, 5;
str/tfzm&saA barhf£, I, 142, 5.
str/, star : pipeja niKkam str/bhi/j, I,
68, 10 ; dyafa nd str/-bhi£, II,
2, 5 J IV, 7, 3-
stena, thief, V, 3, n.
stok£, drop, III, 21, 1-5.
stotr/, praiser, I, 58, 8; II, i, 16;
HI, 5, 2.
st6ma, praise, song of praise, I, 12,
12, &c. ; st6mai£ (conj. st6-
mam), IV, 10, i8.
st6mavahas, (I, 127, 81).
stha, to stand: urdhva^ tfshffo, I,
36, 13 ;— abhf tish/^a, set thy
foot on, V, 28, 3 ; — % tasthu/6,
they have assumed, I, 72, 9*; —
6 pa sthat, he has ,, preached,
I, 68, i ; see upa-sthiKyam ; —
pra*-sthita, ready, III, 4,4s;—
abhf pra asthat, he gains ad-
vantage, I, 74, 81 ;— with vf, to
spread : vf tish/Aate, I, 58, 4 ;
vf tasthe, I, 72, 9 ; vf asthat, I,
65, 8 ; 141, 7 ; vf a"sthiran, they
are scattered, I, 94, n ; vf
tishf&ise, V, 8, 7.
sthatu, what stands : sthatu£ £ara"-
tham, what is movable and im-
movable, I, 58, 52; 68. i2; 70,
72; (72, 62).
sthatri, that which stands : sthatam
£ar<Ltham, I, 70, 3 ; what re-
mains steadfast: sthatrfn, I,
72, 6*.
sthiri, solid: sthir^C Mt dnnS, IV,
7, 10.
sthtfwa, a column : sth&/a-iva upa-
mft, I, 59, i8.
snfhiti ? I, 74, 28.
snehiti, (I, 74, **)•
sp^j, spy, IV, 4, 3J— observer:
splfam vfjvasya ^igata^, IV,
13, 3-
sparh^, desirable, lovely, I, 31, 14 ;
II, i, 12; IV, i, 6; 7; 12.
spr/: aspar fty aspa£, thou hast
freed, V, 15, 5 ; — a*va spr/dhi,
protect, V, 3, 9.
spw, to touch : spr/'/anti, I, 36, 3.
spr/hay£t-var«a, having the appear-
ance of one eagerly striving, II,
10, 5.
sphatf, increase, I, 188, 9.
sphur, to sparkle : priti sphura, IV,
3» 14-
smdt-tidhnt, with full udders, 1, 73, 6.
smi,to smile, laugh : smdyamanabhi^,
I, 79, 24 ; sm^yamana/6 (dyauA),
11, 4, 6s ; smayete fti, III,
4, 6.
syti : syfitdm, well-stitched, I, 31, 15.
syona-krit, making comfortable, I,
3i, 15-
syona-ji, comfortably resting, I,
73, i2.
srava>, river : sravdta^ sapti yahvfa,
l,7i,7.
sravatha^streaming, III, i, 7.
sridh : asredhanta/>, without fail,
III, 29, 9.
srfdh, failure, I, 36, 7 ; III, 9, 4 ;
10,7.
sru, to flow : sruvat (conj. for jrti-
vat), it melts away, I, 127, 3*.
sru*, sacrificial ladle, I, 144, i ; V,
14, 3 ; 21, 2.
srotas, stream, I, 95, ro1.
sv£ : tanva7> krmvata sv&&, I, 72, 5* ;
svlsya-iva, conj. suydvasa-iva,
x
\svaA-drij, of sun-like aspect, I, 44,
x 9 fill, 2, 14; V, 26,2.
sVa£-nara, the solar hero, 1 1, 2, i ;—
realm of the Sun, V, 18, 4.
$va£-vat, together with the sun, I,
59, 4J V, 2, ir.
,sva£-vfd, finding the sun, I, 96, 4 ;
111,3,5; 10 ; 26, i.
INDEX OF WORDS.
485
sva-gfirta, delightful by their own
nature, I, 140, 13.
svd-^enya, noble by his own nature,
V, 7, 5-
sva-tavat, self-strong, IV, 2, 6.
svad, to taste: svadante, II, i, 14 ;
asvadayat, II, 4, 7 ; — to make
relishable, savoury : sisvadat, I,
1 88, 10 ; svada, III, 14, 7.
svi-dharman, following his own
ordinances, III, 21, 2.
svadhfl, inherent power: svadh£bhi£,
by one's self, by the power of
his own nature, I, 95, 4 ; III,
a 6, 8 ; svadha*ya, according to
their wont, II, 3, 8 ; HI, 4, 7 ;
by himself, III, 17, 5 ; by his
own power, I V, 1 3, 5 ;— svadh&&
adhayat, he drank the draughts,
I, 144, 22.
svadh#-vat, self-dependent, I, 36, 12 ;
144,7; M7, 2; III, 20, 3; IV,
5,2; 10,6; 12, 3; V, 3,2; 5;
moving according to one's wont,
I, 9*,, ia; moving by his own
strength, I, 95, 4.
sva-dhiti, axe, III, 2, 10 ; 8, 6 : 11 ;
V, 7, 8X.
svan, to resound : svanit, II, 4, 6.
svana, noise, I, 94, n.
sva-patya", a man's own dominion :
sva-paty&ni (conj. for su-apat-
yani), I, 72, ?.
sv£y&ra£-tara, highly brilliant by
oneself, V, 17, 2*,8.
svcl-yajas, endowed with his own
splendour, I, 95, 2 ; 5 ; 9.
sva-yu, free, II, 4, 7.
svar, sun, or Sun : sffra£ n£ sam-drik,
I, 66, i; sva/> drijfke, I, 66,
io8; 69, 10 ; sva£ (loc.), I, 70,
8l; 91; sva£ vividu£, I, 71, 2 ;
svaA na, I, 148, r; II, 2, 7; 8;
io ; 8, 4 ; svaA mahAt, III, 2, 7 ;
stire, IV, 3, 8 ; Mb svab abha-
vat, IV, 3, ii8; sfira£ vdnrena,
IV, 5, 13; sva/> na *y6ti*, IV,
io, 31 ; avindat g&& ap&6 svifr,
V, Mi 4l-
sva-i%, king, I, 36, 7.
sva-i%ya, royalty, II, 8, 5*.
svdru, sacrificial post, III, 8, 61 ; 9 ;
Jo; IV, 6, 3.
svar nri sun-hero: svar*a& (?), (I,
svartha, see su-rartha.
svasara, fold, II, 2, 2.
svdsr/, sister, I, 65, 7; II, 5, 61;
svasSraA, I, 71, i»; tisra*, II,
5, 515 ddja, III, 29, i32; dvib
pa^a, IV, 6, 81; apdsi svdsr/«am,
III, i, 38; ii.
svastf, happiness, welfare, I, i, 9, &c.;
svastf-bhi^, safely, I, 189, 2 ;—
with welfare, happily, II, 9, 6;
IV, n, 6; V,4, ii.
svadana, sweetener, V, 7, 6.
svadu-kshddman, having sweet food,
I> 31* 15-
svifdman, sweetness, I, 69, 3*.
svani, roaring, V, 2, loj 25, 8 ;—
thundering, V, io, 5.
svanm, tumultuous, III, 26, 5.
sv8ha, the word Svlha, 1, 1 3, 1 2 ; 1 1 1,
4, 1 1 ; V, 5, 1 1 ; svaM havy^m
kartana, pronounce the Svaha
over the offering, I, 142, 12.
svalia-kr/ta, (offerings) over which
the Svaha has been pronounced,
I, 142, 13 ; II, 3, ii.
svaliS-kr/'ti, pronouncing SvSha, I,
188, n.
svid, to sweat: sisvidan£&, IV, 2, 6.
sve*da, sweat, V, 7, 5.
hawsd, swan, I, 65, 9 ; III, 8, 9.
han, to kill, slay: ha*#?si, I, 31. 6;
^•fghimsata^, I, 36, 15 ; ahan
(without an object), I, 69, 8l ;—
-vf^ahi, smite, I, 36, 16.
har: hdryama^a, longed for, III,
*» 4 5 — P^i harya, accept
graciously, I, 144, 7; prati
harya/>, thou acceptest, V, 2, 1 1.
hari, golden, I, 95, i ;— bay horse,
fallow steed: hari-bhyam, I,
76,3; IV, 15, 71; harfiti, IV,
15,8; V, 27, 2.
ha>i-ke/a, whose hair is golden, III,
2,13.
harft, pi., the golden horses, IV, 6,
91; harita£ saptd yahvfe, the
seven young fallow mares, IV,
13, 3«
ha>;-vrata, whose every law is golden,
HI, 3, 5l-
haryata, delightful, III, 5, 3.
hava, invocation, I, 45, 3.
haviMdya, eating the oblation, V,
i, ii ; 4, 4-
havi£-kr/t, preparer of the sacrificial
food, I, 1 3, 3.
486
VEDIC HYMNS.
#, giver of offerings, IV, 3, y1.
havf^-pati, master of sacrificial food,
1, 12, 8.
havi£-v#h, bearer of oblations, 1,72,7.
havfs, sacrificial food, I, 12, 10, &c.
havfshmat, rich in sacrificial food,
offering sacrificial food, I, 12,
9, &c.; 1, 128, 2*.
hdvfman, invocation, I, 12, 2.
hdvya, to be proclaimed ; bha*ga£ nd
hdvya£, I, 144, 38;— to be in-
voked, 111,5, 3; V, 17,4.
havyd, sacrificial food : havydfya
v6/£ave, I, 45, 6 ;— I, 74, 4, &c.
havyd-dati, giver of offerings, III,
2, 8 ;— gift of offerings, IV, 8,
5 J V, 26, 4.
havya-vah, bearer of oblations,
carrier of offerings, I, 12, 2;
6, 44, 8; 67, 2; 128; 8; III,
2, 2; 5, 10; 10,9; n, 2; 17,
4J 27, 55 29, 7J IV, 8,i;V,4,
2 ; 6, 5 ; 28, 5.
havya-vsQiana, carrier of oblations,
I, 36, 10 ; 44, 2; 5; V, 8, 6;
n,4; 25,4; 28, 6; dev6bhya£
havya-vahana, III, 9, 61.
haskartr/, producing joy, IV, 7, 3.
ha, to give (up to) : #ahati, I, 95, 7.
ha : ut-£:hana£, flying up, V, i, i.
hi, to incite, stir up : hinvatu, I, 27,
ii ; hinuhi, I, 143, 4 ; hinvanti,
I, 144, 5 ; hiySnd, driven for-
ward, II, 4, 4 ; hinv£, he speeds
along, IV, 7, n; hinvire, they
drive forward, V, 6, 6 ;— sdm
ahema (conj. for sdm mahema),
we have sent forward, I, 94, i1.
hitd-mitra, who has made himself
(valiant) friends, I, 73, 32.
hfrajzya, gold, IV, 10, 6.
hfra»ya-keja, golden-haired, 1,79, i.
hfra»ya-danta, gold-toothed, V, 2, 3.
hiraaydya, golden : hira»ydyi fti, I,
144,6.
hfra»ya-ratha, with the golden
chariot, IV, i, 8.
hfowya-rfipa, golden-coloured, IV,
3, i.
hiri-jiprd, with golden jaws, II, 2, 5*.
hfri-jmajru, golden-bearded, V, 7, 7.
hu, to offer, sacrifice: htiyate, I, 26,
6, &c.; ^uhure, II, 9, 3;—
&-huta£, worshipped, by offer-
ings, into whom offerings are
poured, I, 36, 8, &c.; II, 7, 41J
5; III, 24, 3, &c.; a-£uhvana£,
receiving libations, I, 188, 3 ;
ji^uhota, with Ace., make offer-
ings in, III, 9, 8.
nurds, on a crooked way, IV, 3, 13.
hr/', to take: vi-haYan, spreading out,
IV, 13, 4-
hr/jto be angry: hr//iiyamana£,V,2,8.
hrid, heart, mind, I, 60, 3, &c.
hridi-spr/j, touching the heart, IV,
10, i8.
hn'sh : haYshat, joyous, I, 127, 6; —
ut-harshdyanti, they delight, V,
27,5.
hr/shi vat, joyful, I, 127, 6.
he/as, anger, I, 94, I21; IV, i, 4.
hemya'-vat, well-impelled, IV, 2, 81.
heshd-kratu, hot-spirited, III, 26, s2.
h6tri, the Hotr/ priest, I, i, i; 5,
&c.; 1,94,6; II, 9,1; III, 17,
5 ; h6tara dafvya, I, 13, 8l;
142,8; 188,7; II, 3, 7; HI,
4, 7 ; V, 5, 7 ;— sapta" h6tn*-bhi£,
111,10,4.
hotr/-v(3frya, election as Hotr/, I,
3*» 3-
hotr/-sidana, the Hotr/'s seat, 11,9, r.
hotrd, service of a Hotr/, the Hotr/'s
office, I, 76, 4 ; II, i, 2 ; III,
17, 2 ; sapta* hotrOwi, III, 4, 52.
hotra-v^h , carrier of offerings, V, 2 6,7.
h6tra, oblation, 1, 36, 7 ; II, 2, 8 ;—
H6tii Bhdrati, I, 142, 92; II,
i, 1 11 ;— the Hotr/'s work, wor-
ship, IV, 2, iol.
hotrl-vfd, knowing the art of sacri-
ficial libations, V, 8, 3.
hru, see hvr/'.
hva>as, tricks, V, 20, 2.
d, serpent (?), I, 141, 71; hvare
(conj. hvardm), II, 2, 4'.
hvr/' : upa hvdrate, he slinks away,
, 141, i1
hve, to call, invoke : huvema, 1, 127,
a1 ; iha* huve (read ihd hve ?),
Ill, 2o,51;-vdhniAlsa2(huve,
I, 76, 4, ',• ;— vi-hvdylmahe, we
call (thee) in emulation (with
other people), I, 36, 13*.
II. LIST OF
THE MORE IMPORTANT PASSAGES
QUOTED
IN THE NOTES.
I, i, 8
RIG-VEDA.
PAGE
6. 10 .....
312
262
400
26O, 3O6
192
122, 156
251
86
327
71
257
224
73
162
408
306
69
28, 272
269
112
305
172
195
257
211
44
359
40
243
183
286
312
231
155, 203
62,5
TO. 2. . • . •
62, Q
I T. B
64, I
15, 12 ....
64, 5
64.. o . . . •
22, 10 ....
64, 14 . . . .
66, 2
26, 10 ....
27, 10 ....
2O A . . . .
66,4
60, 2 . . .
60,5
3O 7 . . . . .
70, 7
71.8
70, 10 . . . .
7 I. I .
32, 14 ....
33,4
33, 14 ....
71-5
71. A
72
34,3
IA 6
72,5
72,8
76, 5
80. 4. ......
-4, 10 ....
37,3
37, 12 . . . .
38, T3 ....
42,7
81 c . . .
84, 18 . . . .
88. \
89, \
89, 10 . . . .
48,9
48, 10 ....
C T 7
92,8
o« \ . . . . .
BT. 8
95,9
95, 10 . . . .
g6! 5 . ! ! ! !
e.2. I ....
52,6
f-j *r
ioo, 7 . . . .
ioo, 1 6 . . . .
PAGE
110
106
18
203
105
90, 269
19
243
380
65
380
76
78
294
65
174
66
66
66
319
177
257
3
84
134
59
359
101
168
27
150
63
101
168
488 VEDIC HYMNS.
PAGE
PAGE
1, 102, I . .
. . 122
I, 164, 6 ....
62
102, 8 . .
• • 257
1*4,35 • • •
66
104,4 . .
. . 324
164,51 . . .
117,144,250
105, 2 . .
. . 78
166, 2 ....
58
105, 12 . .
. . 152, l62
*66,.n , . .
294
IQ5, 14 • •
. . I56
166, 12 ...
84
109, 3 . .
. . 121, 122
167, 4 ....
274
109,4 • .
. . 150
168, 6 . . t .
312
Ill, I . .
• • 25
1*9, 5 ....
265
112,15. .
• • 35
171, i ....
112
113,2 . .
. . 124
171, 2 ....
53
113,3 . •
. . 168
171,6 ....
113
"3, 15 • •
• • 359
173, i ....
177
115,1 . .
• • 338
173, 6 ....
I84
116, i . .
• • 7
179, i ....
81
116, 4 . .
. . 312
184, 2 ....
155
116,5 . .
• • 134
184, 4 ....
in
116, 6 . .
• • 59
185, 2 . . . .
58
118,9 • •
. . 59
186, 4 ....
69
119, 3 • •
. 62
186, 10 ...
3"
119, 10 . .
• • 59
188, 4 ....
224
120, I . .
• • 79
188, 5 ....
239
120, 2 . .
. . 46
II. i. i
71
122, 14 . .
. . 71
It 2 . . . . .
/ *
III
123,9 • •
. . 250
27
"7,5 • •
. . 192
I, II ....
/
15*
128, I . .
• • 327
I, 12 ....
91
129, 5 . .
. . 98, 133
2, 2
76
129, ii . .
• • 133
2, 3
/ w
312
130, 3 . .
. . 242
2,6
j **"
3IQ
13°, 4 • •
. . 132
3,8
,?*>
1IQ
130, 5 . .
. . 162
j *y
156
130,6 . .
• • 286, 370
3, u . . . .
143, 238
132, 5 . .
. . 223
134, i •
. • 144
91 *gi
134, 5 • .
. . 58
«, a
168
135,4 • •
• • Z33
76
. . 310
a. 7
/ **
71
139! i . •
. . 223
II, 13 . . . .
/ *
71
I39,a . .
• • 35
14, 2 . . . .
132
139,4 • •
. . 269
14, II ....
216
142,7 •
. . 239
16, I . . . .
214
M3,5 • •
. . 97
16, 3 ....
402
143, 7 • •
. . 184
17, 4 • • . •
315
M4, i • •
• • 245
17, 7 • . . .
145
146, i . .
. . 207
18,1 . . . .
191
147,3 • •
• • 334
19, 7 • . . .
III
148, i . .
. . 78
24, i ....
210
151, i • •
. . 152
24,8 ....
347
151,4 • •
• . 224
24, 15 ....
398
152,6 . .
. . 321
26, 3 ....
272
158,5 • •
. • 368
34, 4 * . • •
295
159,5 • •
* . 107
35, 2 ....
53
1*3,45 5 •
• • 3*5
3*,2 . . . .
294
i*4, 3 • •
• • 314
37,* • . . .
LIST OF IMPORTANT PASSAGES.
489
PAGE
PAGE
II, 39, I ....
210
HI, 53, i* .
• • 380
40, 4 ....
156
, , 48
41, 5 ....
246
54, 19 • •
. . 113
111,1,6 . . . .
19
54, 22 .
• • 376
2, I . . . .
122
55, 3 • •
• -.223
2, 3 • • • -
286
55, 4 • •
. . 78
2, 5 • • • •
327
55,6.
. . 25
2, 7 • • • •
286
55,"
. . 76
2, 14 ....
305
55, 12 •
. . 226
3, 4 • • • •
421
55, 21 .
. . 90
4, 3 • • • •
223
56, 5 • -
. 312
4, 10 ....
2OI
56, 7 - -
. . 81
5, 6 ....
134
56, 8 . .
. . 312
5,8 . . . .
118
58, 7 . •
• • 44
6, i . . . .
161, 224
58, 9 • •
• - 144
6,2 . . . .
168
59, 2 * .
• . 65
6,6 . . . .
319
6r, 3 • •
162
6,7 • • • •
224, 272
62, 3 . .
. , 156
6f9....
201
IV, i, 4 • •
. . 112
6, 10 . . . .
269
,5 • •
. . 40
7, i ....
225
,6 . .
• • 383
7, 9 • • • .
25
,9 • •
• • 365
8, i; 3- 6; ii .
12
, ii . •
. . Io6, 329
8, 10 ....
35
, 12 . .
• • ??9
8, ii ....
12
, 12 seq.
. . 80
10, 5 ....
234
2, 3 • .
. . 246
11,8 ....
14
2, 5 * •
• • 9*
12, 2 ....
2IO
2, 9 . .
• . 274
14, 4 «...
169
2, 15 . .
• • 3M
15, 2 ....
4°
4, 15 • •
. . 210
15, 5 ....
223
5, i • •
• • 44, ?o
16, 4 ....
151
5, 7 . .
. . 242, »43
18, 2 . . . .
214
5,8 ..
. . 242
24, i ....
254
5, 10 • •
• • M5
27, i ....
294
5, ii • •
. . 105
27, 3 • • . .
91, 207
5, 13 • •
. . 152
27, 7 ....
161
6,3 ••
. . 255,280
28, 4 ....
27
6,8 ..
. . 76
29, 3 ....
29,218
6,9 ••
• • 319
29, ii . . .
10
6, ii . .
• • 27, 373
29, 13 • • .
76
7, 4 • •
. . 78
29, 14 ...
260
7,7 ••
. . 171,243
30, 7 ....
134
7, 9 • •
. . 48
3o,ii . . .
272
7, 10 . .
• • '33
30, 13 . . .
123
7, ii • •
• • 295
30, 15 . . .
29
9,6 ..
. . 78
3i, i - . . .
323
11,6. .
80
14, 2 . .
. . 80
31, 16 . . .
225
15, 6 ...
. . 118
34, 3 ....
246
16, 4 • •
• • 315
38, i . . . .
286
16, 15 .
. . 204
39, i • . . .
155
17, 14 .
. . 106, 312
43, i • • • •
269
17, 18 .
. . 298
43* 5 • • , • •
30
18,4 . .
• • 59
49, 4 . • . .
5,41
19, 8 . .
. . 272
4QO VEDIC HYMNS.
PACK
PACE
IV, i9, io . .
• 69
V, 56, 6 .
... 87 -
20, 4 • • •
• 329
57,3 .
... 29
23, 4 • • •
• 105, 394
57,5 •
... 65
23, 8 ...
• 65,77,171
58,6 .
... 25
23, io . .
. 322
59,8 .
... 25
24, 3 • • •
. 84
64,2 .
. . . 136
29, 3 • • •
. 116
68, i .
• • • 234
33, 3 • • •
• 19
68, 3 •
... 2f6
33, io . .
. 204
70,4 •
• • • 330
34, 9 • • •
. 86
76,i .
... 255
35, 3 • • •
. 191
83, * •
... 105
VI, I, 2 .
37, 3 • • •
• 134
1,9 •
... 26
37, 5 • • •
. 411
2,8 .
. . . 381,388
37, 7 • • •
. 390
2,9 .
... 388
40, 2 . . .
• 357
3,5 •
... 139
42, i . . .
. 65
4,5 •
... I58
, 79
5, 2 •
... 262
50, 4 . . .
• 243
5,4 •
. ' . 214
50, 1 1 . .
• 71
6,2 .
... 2I4
, 243
6,6 .
... 178
52, 2 ; 3 .
8, i .
' • • 27,149
54, 3 • • •
• 355
8,'7 •
... 159
55, 5 • • •
. 210
10, 2 .
... 383
en
... 98
I, 10 . . .
• j*
• 73
11,4 •
... 328
3, 4 • • •
• 342
12, 2 .
... 328
3,6 ...
• 27
13, I .
... 270
4, 4 ...
. 127
15,5 -
... 305
6,9 ...
. 226
16, 2 .
... 35
7, 2 ...
. 132
16, 9 •
. . . 98
7,6 ...
. 68
16, 15
... 35
11,4 . • •
• 73,78
l6, 22
... 267
12, 2 . . .
• 63
16,27
... 71
12, 3 . . .
. 105
16,42
... 90
14, 3 • - •
• 3
16,46
. . . . 327
21, 4 . . .
• 243,345
17, 15
. . . 210
25, i . . .
136
19, 3 •
. . . 123,323
as, i . . .
• 3,224
19, 4 .
... 400
29, 15 . .
• 370
19, io
. . . 216
30, io . .
. 400
20,5 .
... 93
30, 14 . .
. 381
20, II
... 36
31, I . . .
• 323
21,4 •
... 97
31,11 . .
. 112
21, 12
... 272
34, 6 . .
• 394
24,2 .
. . . 190
42, 13 . •
• 53
27,7 •
... 361
42, 17 • -
. 226
31,3 •
... 69
43, 7 • . .
. 224
34,1 .
... 270
44, i • • •
. 184
35,5 •
. . . 184, 185
45, 2 . . .
• 3M
37,.3 •
... 46
47, 5 • - •
. 226
38,4 •
... 72
8, 4 ...
. 383
39,4 •
... 272
53," • •
• 295
45, '4
. . . ii i
53, 16 . .
. 140
46, io
... 274
56, 2 ...
. 411
46. 12
. . . 100
LIST OF IMPORTANT PASSAGES. 491
PACE
PAGE
VI, 47, i«
• • • 319
VII, 48, 3 • •
• 71
48,4 .
51, 3 . .
. 200
48,5 •
... 71, 189
56,4 . .
. 116
48, 21
... 84
56,6 . .
. 294
51, 2 .
... 27, 205, 322
56, 16 . .
. 320
51, 8 .
. . . 25I
57,4 • •
• 355
59,8 .
• • • 274
58,5 • -
. 112
59,9 •
. . . 107,216
59,2 . .
• 97
61, i .
. . . 84
61, 5 . .
. 116
61, 2 .
... 203
63, 2 . .
. 286
61, 7 .
. . . 192
66, 10 . .
. 205
63,4 -
• • • 341
66, n . .
. 27, 208
64,2 .
• . • 359
77,2 . .
• 314
66,1 .
• • • 329
77, 3 • •
. 59
66,5 •
. . . 112
82,4 . .
. 216
67, 10
. . . 134
82,5 - .
• 159
68,9 •
... 95
83,5 • '
. 216
70, i .
. . . 127
83,9 . .
, 203
70,4 •
- . • 3
86,7 . .
. 312
. . . 190
87,3 • •
. IOI
VII, I, 21 '.
. . . 272
87, 4 •' •
• 3'4
2, 3 .
. . . 218
90, 5 . .
• 79
2, 5 •
. . • 239
91,2 . .
• 4
2,6 .
. . . 200
91, 3 • •
. 86
2, 7 •
. . . ii
95,4 • •
. 411
2, 8-1 1
... 239
96, i . .
. 203
3, 3 •
. . . 214
97, 4 • •
. 257
3,4 •
... 345
97,9 • •
. 71, 203
3,5 •
... 320
97, 10 . .
. 216
4, 3 •
... 58
98, 2 . .
. 222
7,2 .
... 246
101, I . .
. 105, 260
9, 3 •
... 63, 118
104,21. .
• 132
9,5 •
... 40
VIII, i, 29 . .
. 258
to, 5 .
... 72
5, 1 6 . .
• 35
ii, i .
... 50
5,21 . .
. 196
16, 9 .
... 98
5, 25 • •
• 35
17, 4 .
. . . 210
5, 33 • •
• 43
18, 2 .
. . . 81
6, 24 . .
. 381
1 8, 18
... 84
7, 30 . .
. 107
18,25
... 274
8, 22 . .
. 203
22, 8 .
. . . ;6
12, II . .
. 225
. . . 135,286
12, 32 . .
. 161
31, :i
... 203
n. i - -
. 225
32,27
. . . 184, 185
13,6 . .
. 207
... 105
13, 14 . .
• 154
& 6 :
. . . 226
15, 10 . .
. 86
38,8 .
... 408
17, 15 • •
• 404
39, i •
... 238
19, 1 . .
. 140
39,3 •
... 373
19, 2 » .
. 299
40, 3 •
. . . 18
IQ, 4 • •
. 257
42, i ,
. . . 177, 2co
19, 22 . .
. 212
42, 4 •
... 90
19, 31 • •
41, 106
43,2 .
... 238
2I,2;9 .
. 257
43,4 •
... 63
22, 12 . .
174
43,5 •
. . . 411
23, 23 • •
• I?I
49 2 VEDIC HYMNS.
FACE
TAGE
VIII, 23, 28 . . .
84
IX, 8,4 . -
. . 162
24,1 . • .
320
ii, 5 . -
• • 150
24, 14 • • •
152
12, 9 . .
. . 380
25,5 .• • •
"3
15, 8 . .
. . 162
26, 13 . . .
272
16, 6 . .
• • 353
27, io ...
190
18,4 • •
. . 140
3i, 9 • • •
274
19, i • •
. . 216
3i,M • • •
204
22, 3 • •
. . 234
32, lo . . .
123, 278
33, 5 • •
. . 362
35,19 • • •
44
38, 5 • •
. . 362
38, 2 ...
265
39, 2 . .
. . 146
39, I ...
2OI
40, 2 . .
. . 246
39, 2 ...
71
43, 5 • •
. . 286
39,9 . • •
210
47, 4 • •
. . 118
40, i ...
'33
50, i . .
. . 41
41, 3 ...
208
53,2 . .
. . 210
41, 10 ...
62
59, 2 . .
. • 122
43,2 . . .
53
62, 17 •
• • 225
43,31 • . -
258
63, ii .
. . 106
44, 19 ...
260
64, 10 .
. . 207
47, 16 . . .
406
65, 12 .
• • 234
49,2 . . .
56
66, i . .
• • 3
50,2 . . .
56
67, 12 .
. • 383
50,8 . . .
183
68, 3 . .
. . 312
51, 4 «. • •
242, 295
68, 8 . .
. . 200
52,8 . . .
280
69, 5 • •
. . 264
53,6 . . .
225
70, 3 • •
. . 245
59,6 . . .
158
71, i ; 3.
. . 264
60,3 . . .
132
7«> 3 • •
. . 234
61, 7 • - .
210
71, 5 • •
. . in
67,3 • • •
191
. . 272
71, 12 ...
255
73*' 6 . .
. . 313
71, 15 .-.
I36
74, i • .
• • 404
72,3 ...
243, 327, 404
74, 4 • •
. . 264
73, 12 ...
190
75i 3 • •
. . 161, 180
74,6 ...
3
76,4 . •
• • 65, 77
76,9 ...
44
81, i . .
• • 314
76, 12 ...
212
32, 2 . .
. . 286
82,3 ...
97
83, 5 • •
. . 264
84, i ...
195
85, 1 . .
. . 286
84,4 ...
97
85, ii •
• • 324
87,4 ...
156
86, 3 . .
. . 286
88, i ...
'95
86, 4 • -
• • '39
96, 10 ...
203
86,14 .
. . 264
96, 13 ...
98,6 ...
93
183
87, i . .
87, 2 . .
• • 312, 365
. . 90
101, 16. . .
19
92, 5 • •
. . J83
102,11. . .
258
93, i • •
. . 162
102, 12. ..
36i
96, 10 ,
. . 93
102, 22 ...
40
96, 20 .
. . 286
103,7 • • .
118, 171
97,21 .
. . 264
103, 8 ...
35
97, 34 •
• • 65,77
IX, 5, 3*. 1 ! !
29
3
97, 48 .
97, 57 •
. . 90
. . 162
5, 10 ...
12
98, i . .
* . 410
LIST OF IMPORTANT PASSAGES. 493
PAGE
FACE
IX, ioo, 3 . •
. 216
X, 48, 2 . . .
. 384
102, i ; 8 .
• 323
49, 6 . . ,
, . 36
103,3 . .
. 225
50, i . . .
. 2€7
106, 14 . .
. 2IO
52, 6 . . .
> • 258
107, 18 . .
• 344
53, i . . .
, . 20O
Ill, 2 . .
• ^5, 77
53, 2 . . ,
• • 3, 73
111,3 • •
. 116, 127
53, 3 • • •
, . 225
X, I, 2 . . .
• 78
53, 6 . . .
. 43
2,6 ...
. 136
61, 4 • • •
. 398
3, 2 ...
. 225 seq..
61, 7 , . .
. 80
3, 3 • • •
. 98
61, 8 . . ,
> • 79
4, 3 • - •
. 162
61, 13 . .
. 323
4, 7 ...
• 134
61,14 . .
• 73
5, i ...
. 408
61, 21 . .
. 165
6,1 ...
. 136
*»3» 5 • • •
. 231
7, 5 • • •
. 171
63, 8 . . .
. 251
8, i . . .
. 150
64, 4 . . .
. 203
8,2 ...
. 306
64, ii . .
. . 163
9, i ...
. 224
64, 15 . .
. 417
ii, 5 ...
. 196, 204
65 . . . .
n, 6 . . .
• 234
65, 6 . . .
. 250
12, 3 . . .
• 338
65, 8 . . ,
. 250
13, 3 • • •
. 242
65, 10 .
. . n, 218
14, 10 ; ii .
. 29
66, 12 . .
. 224
15, 6 ...
• 355
66,13 . ,
. • ii
16,5 • • •
. 225
67, i . . ,
, . 242
17, 2 . . .
. 122
70, 7 . . ,
, . ii
21, I . . .
. 258
70, 10 . ,
, . 12
21, 2 . . .
• 390
73, 5 • • •
• • 35
23, 7 . . .
. 80
74, 3 • • •
• • 324
26, 4 . . .
• M9
76,3. • •
. 69
27, 4 . . .
. 184, 185
79, 2 . .
. . 270
27, 7 • . .
. 402
79, 3 • •
. . 242, 243
27, 13 • •
. 224
79, 5 • • •
• • 345
30, 6 . . .
. 122
80, 4 . . ,
, . 78
3i, 5 • • •
. I34
80, 7 . .
, . 203
31, 7 . . .
. 272
81, i . . ,
. . 264
32, 6 . . .
. 370
82, 6 . . ,
. . 62
33, 2 . . .
. 254
8j, 4 • •
. . 414
33, 7 • • •
• 36
84, 7 • •
. . ai6
39, 4 • • •
. 19
85,18 .
. . 116
39, IO • •
• 59
85, 19 •
. . 27
39, 14 • •
. 58, 272
85,23 .
, . 424
40, 2 . . .
. IOO
87, 9 • •
. . 224
41, i . . .
. 203
87, 18 .
. . 20
44, i • • •
. 86
87,20 .
. • 2I4
44, 4 • • -
. 48
89, 7 . .
. . 132
45, i • • •
. 189
89, 10 .
45, 2 . . .
. 78
89, ii .
! .' 267
45, 10 . .
• 59
90, 15 •
. . 85
46, 2 . . .
. 204
91, i • .
. . 191
46, 8 . . .
. 171
• • 345
46, 10 . .
. 22/>
9*i I0 •
. . 189
47, 6 ...
• 343
9*> * • •
. . 196
47, 7 . . •
• 155,245
93, 4 • •
. . 106
494
VEDIC HYMNS.
I'VGK
PAGE
X, 9396 . .
• • 177
X, 118, 5 . . .
257
93, io .
. . 19
119, 13 ...
257
94, 7 ; 8
. . 314
121, 2 ...
151
94,11 .
• • 77
122,3 . . .
380
96, io .
<. . 286
122,4 . . .
392
97, i • .
. . 144
123,4 . . .
65
99, 6 . .
. - 234
125, I ...
200
100, 8 .
. . 417
126, 8 ...
355
101, 7 •
. . 58, 380
132, 5 ...
90
103, 3 •
. . 29
133, 3 • • •
71
104, 8 .
• • 330
138,6 . . .
27
106, 5 .
. . 320
139,2 . . .
90
108, 3 .
. . 90
139,3 • • •
124
108, 7 .
• • 339
147, i ...
69
no . .
. . 1 80
148, 3 ...
7', 421
i io, 3 .
. . 238
150, i ...
257
110,4 .
. . 224
159, 5 • - -
19 seq.
110,9 .
. . 238
164,3 . . .
93
1 10, 10 .
. . 180
168, 3 ...
306
113,8 .
• • 345
172, i ...
145
114,9 .
. . 207
172, i; 4 . .
250
H5,3 •
. . 98
172, 2 ...
267
115, 8 ; 9
• - 35
176, 3 ...
94
118, „ .
- • 3
190, 2 ...
27
ATHARVA-VEDA.
IV, ,, 2 . .
• 195
XI, 2, 13 . . .
168
V, 4, 3 • •
. n
7, 5 • • • •
295
28,7 .
. IX
XII, 2, 45 . . .
376
VI, 43, 3 •
• 30
4, 6; 12; 26 .
20
VI I, 90, 3 •
. 408
XV, 12, 6; io . .
2O
VIII,2,7 • •
• 353
XIX, 39, 6-8. . .
II
VASASANEYI-SAJfHITA.
V, 17. •
. . 224
XX, 44 • •
328
VI, 26. .
. . 121
XXII, 2 . .
171
35. .
. . 121
XXIII, 57 • •
27
IX, 4 • •
• • 3^9
XXVIII, 7 • •
II
XVI I, 54- -
• • 254
XXXVIII, 20 . .
411
MAITRAYAJVfYA-SAJ/HITA.
11,4,2 . .
• • 333
TAITTIRtYA-SAJ/HITA.
I,3,6,i .
• • 12,254
111,1,6,2 . . .
369
5, 3, 2 .
. . 168
IV, i, 8, 3 . . .
156
6, 6, i .
. . 20
"> 4, 2 . . .
286
7, 8, 2 .
. . 408
V, 7, 8, I . . .
295
II, 4, ii,4 •
. -. 20
LIST OF IMPORTANT PASSAGES.
XIII, 3, 12 .
PAA^AVWSA-BRAHMAATA.
. . 368 XXV, 7, 4 . . . 180
XAIXXIRlYA-ARAATYAKA.
IV, ii, 4 ..
23
4ii
93
V, 9,7
411
A5VALAYANA-SRAUTASOTRA.
Ill, i, 8 seq. .
4, i . .
12, 4 . .
353
284
5
IV, 8, 20 ... 286
V, 7, 3 .... 197
XII, II, I . . . . 102
SANKHAYANA-SRAUXAStTTRA.
V, 15, 2 seq. .
VIII, 16 . . .
253
267
VIII, 21
KATYAYANA-SRAUTAStiTRA.
IV, 8, 16 . .
VI, 3, 17. .
IX, 8, 8 seq.
306
255
189
IX, 8, ii.
XII, 6, 10.
XXIV, 3, 42.
189
44
44
II, 2, 1 . . . . 200
V, 5, 4 • • • • 5
MANU.
VIII, 44 .... 168
MAHABHARATA.
XIV, 280 .... 224
495
II, 2 . . .
AIXAREYA-BRAHMAMA. •
FAGR
PAGB
80
361
189
285
386
144
411
19
386
4O ...
, . 267
VII *4
I, 6, 3, 38
7,4,4
II, I, i, 8
1TI 4'4'4
111,4,1,20
4, 1,21
9i 4, 18
1,2, I, 13 .
2, I, 20 .
SAXAPAXR
86
80
306
361
304 seq.
306
121
TAITTIRlY
• • 305
. . 376
A.-BRAHMAATA.
IV, 6, 6, 5 . .
VII, i, i, 22 seq.
XII, 4, 4, » • •
5, 2, «3 •
XIV, 3,1, 9. .
A-BRAHMA^A.
Ill, 7i 3*5 • • •
TRANSLITERATION OF ORIENTAL ALPHABETS. 497
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